■^s^^ 


3"^ 


"C 


BRA.RY 


<v 


f^m. 


Theological   Seminary, 

PRINCETON,    N.  J. 

Case, '— <.^rr.>!rrr. Diy.ision 

Shelf,      /  CX*X^ Section 


Shelf, 
Bookf 


v..   <=^.r 


,  »»"*«..* 


1*^"** 


*► 


tv 


t. 


THEOLOGY, 


SERIES  OF  SERMONS, 


IX   THE   O HI) Ell    OF 


THE  WESTMINSTER  SHORTER  CATECllISJM 


BY 

y 

JOHN  M'DOWELL,  D.  D. 


PASTOR   OF   THE    FIHST   PHESBTTEHIAN    CHURCH,  ELIZABETH-TOWN,   SEW-JKRSSr. 


IN    TWO   VOLUME?. 


VOL,  IT. 


SU?JltlCttl:::r0Uin : 

PRINTED    AND   PUBLISHED    BY    M.    HALE. 


I 


*» 


DISTRICT  OF  JVEfV-JEBSEY,  ss. 

/"    S  Be  it  nEMEMBf.HED,  That  on  the  twenty-seventh  day  of  December, 

(L   Si'"  *''^  fiftieth  year  of  the  lndej)endence  of  the  United  States  jjC  Amer- 
y   ica,  Anno  Domini  18:25,  the  Rev.  John  M'Dowell,  of  thi   s»Ut^istrict, 
V«^       has  deposited   in  thi^  i.fficf   the  title  of  a  book,  the  right  whereol  he 
claims  as  author,  in  the  words  following,  to  wit  : 

"  Theology,  in  a  series  of  Sermons,  in  the  order  of  the  Westminster  Shorter 
Catechism.  By  John  M'Dowell,  D  D.  Pastor  of  the  first  Presbyterian  f'hurch, 
Elizabeth-Town,  New-Jersey  " 

In  conformity  to  the  act  of  the  (Jongress  of  the  United  States,  entitled,  •'  ^n  act 
for  the  encouragement  ot  learnmg,  by  securing  the  copies  of  maps,  charts,  and 
.bouks,  to  the  authors  and  pioprietors  of  sucli  copies,  during  the  times  therein 
tnentioned  ;"  and  also  to  the  act,  entitled,  "  An  act  sup])lementary  to  an  act,  en- 
titled an  act  for  the  encouiagement  of  learning,  by  securing  the  copies  of  maps, 
charts,  and  books,  to  the  authorf  and  pioprietors  of  such  copies,  during  the  limes 
thtrein  mentioned,  and  extending  the  benefits  thereof  to  the  arts  of  designing, 
etching  and  engraving  historical  and  other  prints  " 

WM    PENNINGTON 
derk  of  the  District  of  J^e-w-Jerseij. 


I 


CONTENTS. 


SERiMOV  LII. 

DEATH.  PAOE. 

Hebrews  ix.  27.  First  clause,    ........      9 

SERMON  LIIl. 

THE   RESURRECTION. 

Acts  xxiv.  15, ir 

SERMON  LIV. 
JUDGMENT. 
Romans  xiv.  10.   Last  clause, 2r 

SERMON  LV. 

JUDGMENT. 

Romans  xiv.  10.  Last  clause, ;    .     .     35 

SERMON  LVI. 

HELL. 

Matthew  xxv.  46.  First  clause, 45 

SERMON   LVIL 

HEAVEN. 

Matthew  xxv.  46.  Last  clause,       .......     54 

SERMO>J   LVIII. 

OBEDIENCE. 

Deuteronomy  v.  33.  First  clause,    .......     63 

SERMON  LIX. 

PREFACE    TO    THE    TEN    COMMANDMENTS. 

Exodus  XX.  2 74i 

SERMON  LX. 

DUTIES    REQUIRED    IN    THE    FIRST   COMMANDMENT. 

Exodus  XX.  3 83 

SERMON  LXL 

ATHEISM. 

Ephesians  ii.   12.  Last  clause, 91 

SERMON  LXIL 
IDOLATRY. 

1  Corinthians  x.  14 99 


IV  CONTENTS. 

SERMON  LXIII. 

THE    SECONT)    COMMANDMENT.  page. 

Exodus  xx.  4,  5,  6.   .     .     - 107 

SERMON  LXIV. 

DUTIES    REQUIRED    IN    THE    THIRD    COMMANDMENT. 

Exodus  XX.  7 117 

SERMON   LXV. 

SINS    AGAINST    THE   THIRD  COMMANDMENT. 
Exodus  XX.  7 : 126 

SERMON  LXVI. 

PROFANE    SWEARING. 

Matthew  v.  34.  First  clause, 134 

;.  SERMON  LXVII. 

';;  PERJURY. 

Leviticus  xix.  12.  First  clause, 144 

SERMON  LXVIII. 

THE    FOURTH    COMMANDMENT. 

Exodus  XX.  8,  9,  10,  11 153 

SERMON  LXIX. 

THE    FOURTH    COMMANDMENT. 

Exodus  XX.  8,  0,  10,  11 163 

SERMON  LXX. 

THE    FOURTH    COMMANDMENT. 

Exodus  XX.  8,  9,  10,  11 172 

SERMON  LXXI. 

THE  FIFTH  COMMANDMENT— DUTIES  OF  CHILDREN  TO  PARENTS. 

Exodus  XX.  12 184 

SERMON  LXXII. 

DUTIES    OF    PARENTS   TO  CHILDREN.  ' 

Ephesians  vi.  4 193 

SERMON  LXXIII. 

DUTIES   OF   HUSBANDS   AND   WIVES. 

Colossians  iii.  18,  19 204 

SERxMON  LXXIV. 

DUTIES    OF   MASTERS   AND  SERVANTS. 

Ephesians  vi.  5 — 9 214 

SERMON  LXXV. 

DUTIES  OP  RULERS  AND  RULED. 

Romans  xiii.  1 224 


CONTENTS.  V 

SERMON  LXXVI. 

DUTIES  OF    MINISTERS  AND   PEOPLE.  page- 

1  Thessalonians  v.  12,  13 234 

SERMON  LXXVII. 

THE   SIXTH    COMMANDMENT. 

Exodus  XX.  13 244 

SERMON  LXXVIir. 

DRDNKENNESS. 

Isaiah  v.  11 254 

SERMON  LXXIX. 

HATRED. 

1  John  iii.  15 265 

SERMON  LXXX. 
THE   SEVENTH    COMMANDMENT. 

Exodus  XX.  14 2r5 

SERMON  LXXXI. 

DUTIES   OF  THE   EIGHTH   COMMANDMENT. 

1  Timothy  v.  8 284 

SERMON  LXXXII. 

DUTIES    OF    THE    EIGHTH    COMMANDMENT. 

Micah  iv.  8.  Middle  clause,     . 292 

SERMON  LXXXIII. 

SINS   AGAINST   THE    EIGHTH    COMMANDMENT. 

Exodus  XX.  15 302 

SERMON  LXXXIV. 

OPPRESSION,    EXTORTION,  AND  USURY. 
Ezekiel  xxii.  12.  Middle  clause, 311 

SERMON   LXXXV. 
NINTH   COMMANDMENT. — LYING. 

Exodus  XX.  16 322 

SERMON  LXXXVI. 

EVIL-SPEAKING. 

James  iv.  11.  First  clause,  ...•.•-••     331 
SERMON  LXXXVII. 

TENTH    COMMANDMENT. 

Exodus  XX.  17 >    341 

SERMON  LXXXVIII. 

PERFECTION. 

I  John  i.  8 350 


Vi  CONTENTS. 

SERMON  LXXXIX. 

AGGRAVATIONS    OF    SINS.  page. 

Matthew  xi.  23,  24 359 

SERMON  XC 

AGGRAVATIONS   OF    SINS. 

Matthew  xi   23,  24.   •     . 369 

SERMON  XCI. 

DESERT  OF  SIN. 

Romans  vi,  23.  First  clause. 378 

SERMON    XCII. 

MEANS  OF  GRACE. 

Proverbs  viii.  34 387 

SERMON   XCIII. 

READING  THE  SCRIPTURES. 

John  v.  39 396 

SERMON  XCIV. 

PREACHING  THE  WORD. 

2  Timothy  iv.  1,  2 407 

SERMON  XCV. 

HEARING  THE  WORD. 

Luke  viii.  18.  First  clause,       . 417 

SERMON  XCVI. 

THE  SACRAMENTS. 

Romans  iv.  11.  First  clauFe, 426 

SERMON  XCVII. 

BAPTISM.— THE  MODE. 

Matthew  xxviii.  19 ......    435 

SERMON  XCVIII. 

INFANT  BAPTISM. 

Matthew  xxviii.  19 417 

SERMON  XCIX. 

INFANT  BAPTISM. 

Matthew  xxviii.  19 456 

SERMON  C. 

QUALIFICATIONS  FOR  BAPTISM. 

Acts  ii.  38,  39        . 468 

SERMON  CI. 

QUALIFICATIONS  FOR  BAPTISM. 

Acts  ii.  38,  39 477 


CONTENTS.  Vll 

SERMON   CII. 

ADVANTAGES  OF  INFANT  BAPTISM.  page. 

Romans  iii.  I,  2 488 

SERMON  cm. 

THE  LORD'S  SUPPER. 

1  Corinthians  xi.  23,  24),  25,  26 498 

SERMON  CIV. 

QUALIFICATIONS  FOR  THE  LORD'S  SUPPER. 

1  Corinthians  xi.  27,  28,  29 507 

SERAION  CV. 

PRAYER. 

Ephesians  iv.  6.  Last  clause, 517 

SERMON  CVI. 

THE  KINDS  AND  SEASONS  OF  PRAYER. 

Ephesians  vi.  18.  First  clause, 526 

SERMON    CVII. 

THE  LORD'S  PRAYER. 

Matthew  vi.  9—13 536 


SERMONS. 


SERMON  LII. 

Hebrews  ix.  27.   first  clause. 

'^And  as  it  is  appointed  unto  men  once  to  die.''' 


THESE  words  present  to  us  a  solemn  subject,  and  one 
in  which  we  are  all  most  deeply  concerned.  For  all 
must  die.  In  this  warfare  there  is  no  discharge.  This 
is  as  certain  as  that  we  now  live.  To  this  truth  the  word 
of  God  bears  uniform  testimony.  And  however  little  ma- 
ny of  mankind  may  be  affected  with  it,  the  truth  itself  is 
readily  acknowledged  by  all ;  for  all  have  the  melancho- 
ly proofs  of  it  constantly  before  their  eyes. 

The  object  of  the  ensuing  discourse  is  to  consider  the 
subject  of  deaths  in  a  doctrinal  point  of  view. 

This  doctrine  is  contained  in  our  Catechism  in  the  an- 
swer to  the  37th  question. 

"  What  benefits  do  believers  receive  from  Christ  at  their  death  ? 

The  souls  of  believers  are  at  their  death,  made  perfect  in  ho- 
liness, and  do  immediately  pass  into  glory  ;  and  their  bodies  be- 
ins:  ftdl  united  to  Christ  do  rest  in  their  graves  till  the  resurrec- 
iion^ 

This  answer  relates  especially  to  believers.  It  suppo- 
ses their  death ;  and  is  principally  intended  to  point  out 
their  condition,  and  the  benefits  which  they  receive  from 
Christ,  in  the  state  of  separation  of  the  soul  and  body. 
But  although  the  answer  mentions  only  believers,  we  may 
suppose  the  death  of  the  wicked  to  be  implied  ;  and  al- 
so their  state  after  death,  during  the  separation  of  the 
soul  and  body,  previous  to  the  resurrection.  And  this 
supposition  is  confirmed  by  the  consideration  that  in  our 

VOL,   lU  2 


10  SERMON    LII. 

Larger  Catechism,  in  this  place,  the  state  of  the  wicked., 
after  death,  is  mentioned,  as  well  as  that  of  the  righteous. 
We  shall  therefore  in  the  ensuing  discourse  consider  death, 
in  reference  to  both  the  righteous  and  the  wicked. 
In  treating  the  subject  we  shall  enquire, 

I.  Why  do  believers  die  ? 

II.  What  is  the  state  of  the  soul  immediately  after 
death  ? 

III.  What  is  the  state  of  the  body  ? 
I.  Why  do  believers  die  ? 

Death  is  the  consequence  of  sin,  and  was  denounced 
as  a  punishment  for  sin.  It  is  a  part  of  the  sentence  of 
condemnation  which  the  law  denounces  for  transgression. 
But,  "  there  is  no  condemnation  to  them  which  are  in 
Christ  Jesus."     Rom.  viii.l.     Why  then  do  believers  die  .'^ 

It  is  certain,  it  is  not  because  God  could  not  bring  his 
people  to  heaven  without  dying.  He  might  consistently 
do  this ;  for  Enoch  and  Elijah  were  taken  there  without 
passing  through  death ;  and  if  the  Lord  pleased,  he  might 
consistently  take  more  and  even  all  of  his  people  in  the 
same  way.  However  he  has  not  pleased  so  to  do ;  but 
has  appointed  that  they,  as  well  as  others,  should  die ; 
and  that  they  should  pass  to  glory  through  death. 

It  is  evident  also  that,  although  death  happens  to  the 
believer  in  consequence  of  sin,  yet  it  is  not  inflicted  upon 
him  as  a  part  of  the  curse  of  the  law.  For  Rom.  viii.  1. 
"  There  is  no  condemnation  to  them  which  are  in  Chiist 
Jesus" — And  Gal.  iii.  13.  "Christ  hath  redeemed  us  from 
the  curse  of  the  law  being  made  a  curse  for  us."  Death 
is  therefore  not  a  curse  to  the  believer;  it  is  not  inflicted 
in  wrath  upon  him,  as  it  is  upon  the  wicked.  But  still 
death  is  painful,  human  nature  shrinks  back  from  it,  and 
it  is  distressing  to  the  christian.  Why  then  must  he  die, 
seeing  he  is  under  no  condemnation — is  redeemed  from 
the  curse  of  the  law — God  loves  him,  and  it  would  be 
consistent  with  his  perfections  to  take  him  to  complete 
blessedness  in  heaven,  without  requiring  him  to  pass 
through  the  agonies  of  death  ?  This  is  a  question  which 
we  must  resolve  into  the  sovereignty  of  God — a  sove- 
reignty which  is  exercised  agreeably  to  infinite  wisdom. 
God  has  doubtless  infinitely  wise  reasons,  for  what  he 
does  in  this  respect  as  well  as  every  other.  But  we  shall 
probably  not  be  able  fully  to  understand  them,  until  the 


DEATH.  i  1 

plans  of  infinite  wisdom,  in  bringing  his  chosen  to  glory, 
be  fully  unfolded  in  a  future  world.  We  msiy  however 
©fler  some  probable  reasons  why  the  people  of  God  die. 

1.  God  would  have  his  children  conformed  to  their  great 
Head,  and  Forerunner  Christ  Jesus ;  and  he  passed  to 
his  glory  through  suffering  and  death.  And  this  may  he 
one  reason  why  God  hath  ordained,  that  believers  though 
delivered  from  the  curse  of  the  law  through  the  death  of 
Christ,  should  nevertheless  die,  that  they  might  be,  in  this 
respect,  conformed  to  their  great  Head,  and  Forerunner, 
and  pass  to  glory  as  he  did  through  suffering  and  death. 

2.  Another  reason  may  be,  that  God  has  not  intended 
to  make  a  full  manifestation  of  his  children  in  this  world  ; 
but  has  reserved  such  manifestation  for  a  future  world. 
We  know  from  the  whole  of  his  dispensations  towards 
his  children  in  this  world,  that  he  does  not  intend  fully  to 
discover  by  his  dealings  towards  them  here,  who  are  his 
t:hildren.  "  For  he  maketh  his  sun  to  rise  on  the  evil  and 
on  the  good,  and  sonde th  rain  on  the  just  and  on  the  un- 
just." Mat.  V.  45.  One  event  happeneth  to  all.  He  has 
intended  tliat  in  this  world,  we  should  walk  by  faith,  and 
not  by  sight.  2  Cor.  v.  7.  But  if  the  righteous  were  to 
pass  from  this  world  to  another,  without  dying,  it  would  al- 
ways fully  appear  in  the  end,  who  were  God's  people,  and 
who  were  not ;  and  thus  the  manifestation  of  the  sons  of 
God  would  take  place  in  this  world,  which  he  has  not  in- 
tended ;  and  we  should  constantly  have  a  kind  of  evidence 
of  the  truth  of  religion,  which  God  has  not  intended  to 
gi^  e  the  world.  We  would  then  walk  by  sight  rather 
than  by  faith ;  which  would  be  altering  the  plan  by  which 
the  Lord  has  intended  to  glorify  himself  in  the  salvation 
of  sinners. 

.3.  Another  reason  may  be  that  believers  die  in  mercy 
to  his  surviving  people.  For  if  believers  passed  into  hea- 
ven without  dying,  it  would  always  be  known,  when  per- 
sons came  to  leave  the  world,  whether  they  were  chris- 
tians or  not,  and  what  is  their  future  state.  In  this  case 
whenever  persons  died,  it  would  be  certainly  known  that 
they  had  gone  to  misery.  And  in  our  present  state,  in  the 
exercise  of  natural  aff«:*ction,  what  dreadful  disappoint- 
ments, would  many  suffer,  who  had  entertained  hopes  of 
the  piety  of  their  friends,  when  they  saw  them  die !  They 
would  by  this  event  assuredly  know  that  they  had  gone 


12  SERMON'  LII. 

to  misery.  And  what  inexpressible  pangs  would  many 
pious  persons  endure,  to  have  the  assurance,  without  any 
gleam  of  hope  to  the  contrary,  that  their  friends,  whom 
they  tenderly  loved  in  this  world,  were  forever  lost,  be- 
yond the  possibility  of  recovery;  and  were  then,  and 
continually,  enduring  the  wrath  of  God,  without  any  rest, 
day  or  night !  It  is  true  when  the  saints  get  to  heaven, 
they  will  know  what  has  become  of  those  they  loved  here ; 
but  then  God  will  be  all  in  all ;  and  a  regard  to  his  glory 
will  so  entirely  fill  the  soul,  as  to  prevent  any  pain,  from 
a  knowledge  of  the  sufferings  of  those,  for  whom  we  felt 
a  natural  affection  in  this  world.  But  in  our  present  state, 
such  knowledge  would  often  be  a  source  of  keen,  lasting, 
and  insupportable  distress ;  and  hence  it  is  ordered  in  in- 
finite wisdom,  that  all  the  friends  as  well  as  the  enemies 
of  God,  should  die. 

4.  We  observe  again  that  death  is  a  blessing  to  the 
christian.  It  tends  to  keep  him  humble,  and  promote 
the  growth  of  the  important  grace  of  humility.  It  is  cal- 
culated to  fill  him  with  a  deeper  sense  of  the  evil  of  sin, 
than  he  would  otherwise  have,  and  to  embitter  sin  to  him, 
by  which  death  was  introduced  into  the  world,  and  lead 
him  to  hate  it  the  more.  It  is  calculated  more  deeply  to 
impress  him  with  a  sense  of  the  love  of  Christ,  by  know- 
ing from  experience,  something  of  what  Christ  endured 
for  him ;  and  thus  has  a  tendency  to  increase  his  love  and 
sense  of  obligations  to  the  Saviour;  and  will  the  better 
prepare  him  for  the  blessed  employment,  of  celebrating 
the  praises  of  redeeming  love  throughout  ieternity.  Be- 
sidt^  some  christians,  are  by  death  enabled  to  glorify  God 
before  the  world,  perhaps  more,  than  if  (hey  were  exemp-  ' 
ted  from  death,  by  manifesting  the  excellence  of  religion  to 
support  them  under  the  heaviest  afflictions,  and  strengthen 
them  to  meet  even  the  king  of  terrors  with  fortitude  and 
composure. 

5.  The  christian,  we  have  reason  to  believe,  will  final- 
ly enjoy  the  blessings  of  heaven  more,  than  if  he  never 
had  died.  We  know  that  in  this  world,  when  a  person 
has  been  in  great  labour,  distress,  or  pain,  and  finds 
rehef,  rest,  and  comfort,  his  enjoyment  is  much  more  ex- 
quisite than  if  he  had  not  been  labouring  or  suffering.  On 
the  same  principle,  the  enjoyments  of  heaven  will  be 
heightened  by  the  previous  sufierings  of  the  believer,  and 


DEATH.  13 

therefore  by  the  agonies  of  death.  And  the  final  triumph 
which  all  believers  shall  have  over  death  and  the  grave, 
"  when  this  corruptible  shall  have  put  on  incorruption,  and 
this  mortal  shall  have  put  on  immortality ;"  And  that  say- 
ing is  brought  to  pass, "  death  is  swallowed  up  in  victory." 
And  they  shall  sing  that  song,  "  O  death  where  is  thy 
sting  ?  O  grave,  where  is  thy  victory  ?  Thanks  be  to  God 
which  giveth  us  the  victory,  through  our  Lord  Jesus 
Christ — "  (1  Cor.  xv.  54,  55,  57.)  will  be  a  source  of  inex- 
pressible happiness  to  them,  which  they  could  not  have 
had,  if  they  had  never  been  called  to  combat  with  death. 

These  are  some  of  the  reasons  which  may  be  offered  in 
answer  to  the  inquiry,  why  believers,  though  delivered 
from  condemnation  through  Christ,  nevertheless  die. 

We  proceed — 

II.  To  enquire  what  is  the  state  of  the  soul  immediately 
after  death  ?  The  soul  does  not  die  with  the  body,  but  sur- 
vives it,  and  exists  in  a  separate  state.  The  immortality  of 
the  soul  has  already  been  proved  in  a  former  discourse. 
The  state  of  the  souls  of  the  righteous  and  the  wicked  after 
death  is  widely  dififerent.  "The  souls  of  belivers  are  at  their 
death  made  perfect  in  holiness,  and  do  immediately  pass  in- 
to glory."  But  as  stated  in  our  Larger  Catechism,  "  the 
souls  of  the  wicked  are  at  their  death  cast  into  hell,  where 
they  remain  in  torments  and  utter  darkness."  The  depart- 
ed soul  goes  into  no  middle  state,  such  as  purgatory  is  de- 
scribed to  be;  neither  docs  the  soul  sleep  at  death,  and 
continue  in  a  state  of  inactivity,  and  insensibility  until  the 
resurrection  of  the  body,  as  some  have  supposed;  but  it  pas- 
ses immediately  into  a  state  of  happiness  or  misery.  The 
souls  of  the  righteous,  at  the  instant  in  which  the  separation 
from  the  body  takes  place  by  death,  are  perfected  in  holi- 
ness, and  do  immediately  pass  into  glory,  where  they  are 
active  and  enjoy  the  happiness  of  heaven,  in  a  state  of  se- 
paration from  the  body.  And  on  the  other  hand,  the  souls 
of  the  wicked,  are  immediately  after  death,  cast  into  hell, 
where,  in  their  separate  state,  they  endure  excruciating 
torment. 

The  truth  of  this  statement  is  confirmed  by  the  testimo- 
ny of  the  Scriptures.  We  find  no  mention  made  in  the 
Scriptures  of  such  a  place  as  purgatory.  We  are  there- 
fore warranted  from  the  silence  of  the  Scriptures  to  con- 
clude there  is  no  such  place.  Besides  the  Scriptures  fre- 
\ 


14  SEUMON    LII. 

quently  teach  that  the  present  life  is  the  only  season  of  pro- 
bation, and  that  death  will  unalterably  fix  the  state  of  the 
man ;  which  is  a  further  conclusive  argument  against  the 
existence  of  such  a  place  as  purgatory.  And  to  these  we 
may  add  that  the  object  of  such  a  place,  as  set  forth  by  its 
advocates  ;  which  is,  by  suffering,  to  make  atonement  for 
sin,  is  contrary  to  the  whole  tenor  of  the  word  of  God. 

That  the  soul  does  not  sleep  until  the  resurrection  is 
equally  evident  from  the  Scriptures.  That  the  souls  of 
the  wicked  do  no  sleep,  but  are  immediately  cast  into  hell, 
appears  evident  from  the  parable  of  the  rich  man  and  La- 
zarus, recorded  Luke  xvi.  "  The  rich  man  also  died  and 
was  buried.  And  in  hell  he  lifted  up  his  eyes,  being  in 
torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom.  And  he  cried,  and  said,  Father  Abraham,  have 
mercy  on  me,  and  send  Lazarus,  that  he  may  dip  the  tip  of 
his  finger  in  water,  and  cool  my  tongue  ;  for  I  am  tormen- 
ted in  this  flame."  It  is  evident  that  this  parable  was  inten- 
ded to  represent  the  state  of  the  wicked,  not  after  the  re- 
surrection, but  immediately  after  death ;  for  the  rich  man 
being  denied  his  first  request,  spake  of  having  five  breth- 
ren, still  living  on  the  earth ;  and  requested  that  Lazarus 
might  be  sent  to  warn  them,  lest  they  also  should  come  to 
the  place  of  torment  in  which  he  then  was.  Hence  it  is 
certain  the  parable  was  intended  to  represent  the  state  of 
th-e  soul  of  the  rich  man,  immediately  after  death. 

And  that  the  souls  of  the  righteous  do  not  sleep  until  the 
resurrection ;  but  pass  immediately  into  the  heavenly  bles- 
sedness, the  same  parable  teaches.  "  The  beggar  died 
and  was  carried  by  the  angels  into  Abraham's  bosom." — 
This  doctrine  is  also  proved  by  what  our  Saviour  said  to 
thepenitent  thief  on  the  cross,  Luke  xxiii.  43.  "Verily  I 
say  unto  thee,  io-day  shalt  thou  be  with  me  in  Paradise.'''' — 
The  same  is  further  proved  by  what  the  Apostle  said  of 
himself,  and  other  christians.  2  Cor.  v.  6.  8.  "Whilst  we  are 
at  home  in  the  body  we  are  absent  from  the  Lord.  We 
are  willing  rather  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord."  Here  presence  with  the  Lord  is 
inferred  as  an  immediate  consequence  of  absence  from  the 
body,  which  is  elfected  by  death.  Once  more,  this  doc- 
trine is  proved  by  what  the  Apostle  says,  Phil.  i.  21,  23. 
"  For  me  to  hve  is  Christ,  and  to  die  is  gain.  For  I  am 
in  a  strait  betwixt  two,  having  a  desire  to  depart,  and  to  be 


DEATH.  15 

with  Christ  which  is  far  better."  Here  Paul  asserted  that 
it  would  be  better  for  him  to  die  than  to  live ;  which  would 
not  have  been  true,  if  he  had  passed  into  a  state  of  insensi- 
bility ;  for  Paul,  while  in  this  Avorld,  enjoyed  in  communion 
with  his  Saviour,  more  happiness  than  misery.  Besides  in 
the  passage  quoted,  he  tells  us  the  reason  why  he  would 
be  happier  if  he  should  depart,  viz.  that  then  he  would  be 
with  Christ,  which  was  far  better  than  to  live. 

From  all  these  proofs,  it  is  abundantly  evident,  that  the 
soul  immediately  after  death,  passes  into  a  state  of  happi- 
ness or  misery,  where  it  shall  continue,  enjoying  the  one, 
or  sutFering  the  other,  until  its  reunion  to  the  body  at  the 
resurrection.     It  remains  now  that  we  answer  the 

III.  Inquiry  proposed,  which  was,  what  is  the  state  of  the 
body  after  death.'*  The  body  returns  unto  the  dust,  whence 
it  was  taken.  It  descends  into  the  grave,  a  land  of  silence, 
and  of  darkness ;  and  there  becomes  the  prey  of  worms  and 
corruption,  and  moulders  into  dust.  This  state  of  the  bo- 
dy after  death  is  common  to  both  the  righteous  and  the 
wicked.  But  still  there  is  a  very  great  difference  between 
the  state  of  the  bodies  of  the  righteous,  and  of  the  wicked. 
The  bodies  of  the  righteous  after  death  continue  united  to 
Christ.  For  the  union  which  the  believer  has  to  Christ  in 
this  life  is  a  union  of  the  whole  man  body  as  well  as  soul, 
and  this  union  is  a  permanent  one  which  even  death  can- 
not dissolve ;  for  neither  death  nor  life,  shall  be  able  to  se- 
parate us  from  the  love  of  God  which  is  in  Christ  Jesus  our 
Lord.  Besides  the  saints  are  said  to  sleep  in  Jesus.  And 
not  only  do  the  bodies  of  the  righteous  continue  united  to 
Christ ;  but  also  their  grave  is  called  a  bed,  and  a  place 
of  peace  and  rest.  My  flesh  (said  the  Psalmist,  Ps.  xvi. 
9.)  shall  rest  in  hope."  "  If  we  believe,  (said  Paul,  1 
Thes.  iv.  14.)  that  Jesus  died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus  will  God  bring  with  him." 
And  Is.  Lvii.  1,  2.  we  read,  "  The  righteous  shall  enter  m- 
io  peace  :  they  shall  re^Hn  their  beds.''''  The  death  of  the 
body  is  to  the  righteous  a  sleep,  and  the  grave  is  a  bed. 
Their  dust  is  all  precious  in  the  sight  of  Christ,  he  watch- 
es over  it  and  will  raise  it  again  in  glory.  Not  so  with  the 
bodies  of  the  wicked.  The  grave  is  to  them  a  prison,  in 
which  they  are  locked  up  by  Christ  as  an  offended  judge^ 
until  the  resurrection  and  judgment  of  the  great  day ; 
where  they  shall  be  raised  in  dishonour,  and  be  brought 
forth  as  out  of  prison  to  execution. 


16  SERMON   Lir. 

A  few  reflections  will  now  close  this  subject. 

How  great  an  evil  is  sin !  It  is  the  cause  of  all  the  mise- 
ries which  we  suffer,  or  see  in  this  life.  It  is  the  cause  of 
death ;  and  of  all  those  dreadful  and  eternal  miseries  which 
the  wicked  suflfer  after  death.  Shall  we  then  continue  to 
love  sin  ?  Shall  we  roll  this  poison  as  a  sweet  morsel  un- 
der our  tongues  ?  Shall  we  cherish  this  viper  in  our  bo- 
soms ?  Shall  we  not  rather  hate  sin,  watch  and  war 
against  it,  and  flee  from  it  as  from  our  most  deadly  foe  ? 

Again,  what  reason  have  we  to  be  humble  !  "  It  is  ap- 
pointed unto  men  once  to  die."  We  are  included  in  the 
decree.  Let  us  consider  to  what  we  are  coming.  Soon 
will  these  bodies  become  a  lifeless  lump  of  clay  and  be 
buried  out  of  the  sight  of  survivors.  Soon  will  the  rich 
and  the  poor,  the  high  and  the  low,  mingle  together  in  one 
place,  where  a  king  cannot  be  distinguished  from  a  peas- 
ant ;  and  where  worms  and  corruption  will  make  no  dis- 
tinction, but  will  alike  prey  upon  all.  Come  ye  proud 
children  of  men,  view  this  just  picture  which  you  are  too 
apt  to  keep  out  of  sight ;  and  let  it  humble  your  pride. 
In  view  of  this  subject,  how  foolish  is  that  pride  which  is 
founded  on  beauty  of  form  and  complexion,  or  on  wealth 
or  descent,  and  which  leads  a  person  to  look  down  with 
contempt,  on  others  of  perhaps  far  more  noble  and  virtuous 
minds,  and  far  more  useful  in  the  world,  and  therefore  far 
more  deserving  of  esteem !  Soon  you  must  mingle  with 
these  persons  and  be  brought  to  a  level  with  them,  where 
your  bones  and  dust  cannot  be  distinguised  from  theirs. 
Come  and  view  this  picture,  and  say  with  Job,  "  to  cor- 
ruption, thou  art  my  father  ;  to  the  worm,  thou  art  my  mo- 
ther and  my  sister,"  (Jobxvii.  14.)  and  abase  your  pride 
and  be  humble.  And  learn  further  from  this  picture  of 
yourselves,  the  folly  of  being  so  anxious  about  the  body, 
and  spending  so  much  precious  time  to  pamper  and  adorn 
it,  and  fulfil  its  lusts,  when  it  must  so  soon  be  corrupted  and 
moulder  into  dust. 

And  is  this  the  end  of  man  !  Is  there  no  hope  beyond  the 
grave !  must  death  and  the  grave  forever  reign !  Alas ! 
how  gloomy  the  thought !  how  insupportable  the  prospect 
of  death !  But  blessed  be  God  for  the  Gospel ;  it  dispels 
this  gloom,  brings  life  and  immortality  to  light  by  Jesus 
Christ,  and  opens  a  world  of  bliss  to  the  righteous.  Though 
the  body  dies  and  moulders  into  dust ;  yet  the  soul  lives 


THE    RESURRECTION.  17 

and  goes  to  God  who  gave  it.  Death  is  unspeakable  gain 
to  the  believer.  It  puts  an  end  to  sin  and  sorrow.  It  in- 
troduces the  soul  made  perfect  in  holiness,  into  the  blessed- 
ness of  heaven.  And  the  body  shall  rest  in  hope.  Christ 
will  take  care  of  it  and  will  raise  it  up  at  the  last  day. — 
How  blessed  are  the  righteous  ! 

But  this  same  revealed  word  of  God  which  opens  such  a 
glorious  hope  to  them,  renders  the  prospects  of  the  wick- 
ed still  more  dreadful.  Gloomy  as  is  the  grave,  well 
would  it  be  for  the  wicked,  if  this  were  the  end  of  them. — 
But  this  is  not  the  case ;  for  while  the  body  moulders  into 
dust,  the  soul  must  live  in  inexpressible  misery.  And  the 
body  must  one  day  come  forth  of  its  prison,  and  the  soul 
and  body  united  be  forever  tormented  together.  Let  the 
miserable  end  of  the  wicked,  and  the  happy  end  of  the 
righteous  influence  us  all  so  to  live,  that  we  may  die  the 
death  of  the  righteous,  and  our  last  end  be  like  his.— 
Amen. 


SERMON  LIU. 

THERESURRECTION. 

ACTS  xxiv.  15. 

And  have  hope  towards  God,  ivhich  they  themselves  also  allow^ 
that  there  shall  be  a  resurrection  of  the  dead,  both  of  the  just 
and  unjust. 


The  sentence  pronounced  by  God  upon  the  human 
race,  when  our  first  parents  had  sinned,  was,  "  dust  thou 
art,  and  unto  dust  shalt  thou  return".  Gen.  iii.  19.  This 
sentence  has  ever  since  been  executing  ;  and  death  has 
passed  on  every  individual  of  the  human  family,  down  to 
the  present  generation,  except  Enoch  and  Elijah.  All 
the  numerous  generations  which  have  lived  before  us  are 
in  the  dust.  Our  earth  must  therefore  be  one  vast  grave- 
yard. To  the  innumerable  multitudes  already  under 
ground,  must  soon  be  added  the  millions  of  the  present 

VOL.    II.  3 


18  SERMON   LIII. 

generation,  and  finally  in  succession,  all  the  unknown 
generations,  which,  down  to  the  end  of  time,  are  yet  to 
people  our  world.  The  irreversible  decree  of  heaven  is, 
"  it  is  appointed  unto  men  once  to  die."  Heb.  ix.  27. — 
And  must  the  bodies  of  this  innumerable  multitude  for- 
ever lie  in  ruins  ?  Must  they  become  the  prey  of  worms 
and  corruption,  and  moulder  into  dust,  without  hope  ? 
Must  the  dominion  of  death  and  the  grave  be  eternal  ? 
gloomy  prospect !  Tolerable  only  to  the  wicked  !  and  to 
them  rendered  tolerable  only  by  the  conviction,  that  if 
there  be  a  resurrection,  it  will  be  to  their  misery.  But 
the  word  of  God  dispels  this  gloom.  All  the  vast  army 
of  the  dead  shall  rise  again.  Of  this  our  text  assures  us. 
"  There  shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust."  We  have  considered  the  subject  of 
death.  The  doctrine  of  the  resurrection  follows  next  in 
order.  To  this  doctrine  is  your  attention  solicited  in 
the  ensuing  discourse. 

The  resurrection  is  mentioned  in  the  37th  and  38th  ques- 
tions of  our  Catechism. 

By  the  resurrection  of  the  dead,  we  understand  the  ri- 
sing again  of  the  self-same  body  which  was  laid  in  the  grave, 
to  be  animated  with  the  self-same  soul,  with  which  it  was 
united  before  death  ;  so  that  every  individual  after  the 
resurrection  will  be  the  same  person  substantially,  as  be- 
fore death,  though  in  form  and  appearance  he  may  be  great 
ly  altered.  The  body,  which  shall  be  raised,  will  be 
formed  out  of  the  same  particles  of  matter,  which  compo- 
sed it  before  death. — These,  wherever  scattered,  and  in 
whatever  form  they  may  be,  shall  be  collected  together 
by  the  power  of  God,  and  unite  with  each  other,  and  as- 
sume the  form  of  a  human  body ;  and  into  that  body  shall 
the  same  soul  which  once  dwelt  in  it,  re-enter. 

That  the  same  body  which  was  laid  in  the  grave,  shall 
be  raised  at  the  last  day,  is  necessarily  implied  in  the  ve- 
ry nature  of  a  resurrection.  If  it  were  a  different  body, 
or  a  body  composed  of  different  particles  of  matter,  from 
those  which  composed  the  body  when  it  was  laid  in  the 
grave,  it  would  be  a  creation,  and  not  a  resurrection  — 
Therefore,  if  there  be  a  resurrection,  the  same  bodies, 
substantially  must  rise,  which  were  laid  in  the  dust. 

The  resurrection  of  the  dead  is  a  doctrine  purely  of  re- 
velation ;    And  it  is  from  the  revealed  word  of  God   a- 


THE  RESURRECTION.  19 

lone  that  the  question  can  be  answered  shall  the  dead 
rise  again  ?  That  they  shall  rise  is  taught  both  in  the 
Old  and  the  New  Testament ;  though  much  more  fre- 
quently, and  clearly  in  the  latter  than  in  the  former. — 
That  this  doctrine  was  believed  by  the  Jews  or  at  least  a 
part  of  them,and  perhaps  all,  except  the  Sadducees,  is  ev- 
ident from  our  text.  "  And  have  hope  towards  God, 
which  thei)  themselves  also  allow,  that  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  just  and  unjust."  These 
words  are  a  part  of  Paul's  defence  before  Felix  the  Roman 
Governor,  in  reply  to  the  accusations  of  the  Jews.  They 
charged  him  with  heresy  ;  but  he  declared  his  belief  of 
all  things  written  in  the  law  and  the  prophets  ;  and  es- 
pecially his  behef  of  the  doctrine  of  the  resurrection 
which  the  Jews  themselves  allowed  to  be  true.  That  the 
Jews  except  the  Sadducees  were  acquainted  with  this 
doctrine  and  believed  it,  is  further  evident  from  Acts 
xxiii.  8.  "For  the  Sadducees  say  that  there  is  no  resurrec- 
tion, neither  angel,  nor  spirit ;  but  the  Pharisees  con- 
fess both." 

In  the  Old  Testament  we  find  a  few  passages  which 
teach  this  doctrine,  and  by  which  the  church  in  that  age 
were  led  into  the  knowledge  and  belief  of  it.  When 
God  appeared  unto  Moses,  in  the  burning  bush  at 
Horeb,  "  Exod.  iii.  6.  He  said,  I  am  the  God  of  thy 
father,  the  God  of  Abraham,  the  God  of  Isaac  and 
the  God  of  Jacob."  These  words  are  a  proof  of  the 
doctrine  of  the  resurrection.  For  our  Saviour  when 
answering  the  Sadducees,  who  denied  the  resurrec- 
tion, while  they  professed  to  believe  the  five  books  of 
Moses,  referred  to  this  passage  as  a  proof  of  it,  Luk.  xx.  37, 
38.  "  Now  that  the  dead  are  raised,  even  Moses  show 
ed  at  the  bush,  when  he  calleth  the  Lord  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. — 
For  he  is  not  a  God  of  the  dead,  but  of  the  living."  This 
doctrine  is  again  taught  in  the  following  passage  Job  xix» 
25,  26,  27.  "  I  know  that  my  Redeemer  liveth,  and  that 
he  shall  stand  at  the  latter  day  upon  the  earth  ;  and 
though  after  my  skin  worms  destroy  this  body,  yet  in  my 
flesh  shall  I  see  God  :  Whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another;"  This  doctrine 
is  also  proved  from  Dan.  xii.  2.  "  And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to 


20  SERMON    LIU. 

everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt." There  are  several  other  passages  in  the  Old 
Testament  from  which  this  doctrine  is  argued,  though 
they  are  not  so  express  as  those  which  have  been  quoted. 
In  the  New  Testament  this  doctrine  is  very  frequently 
and  clearly  taught.  It  is  taught  by  the  instances  of  dead 
persons  being  restored  to  life  ;  and  by  the  resurrection  of 
our  Lord  himself  Besides  a  great  many  texts  expressly 
affirm  the  doctrine.  We  shall  quote  some  of  the  most 
prominent.  Our  text  is  very  explicit.  "  1  here  shall  be  a 
resurrection  of  the  dead,  both  ol  the  just  and  unjust."  So 
also  are  the  following  passages — John  v.  28,  29,  "  1  he 
hour  is  coming,  in  the  which  all  that  are  in  the  graves 
shall  hear  his  voice,  and  shall  come  forth ;  they  that  have 
done  good,  unto  the  resurrection  of  life  ;  and  they  that 
have  done  evil,  unto  theresurrection  of  damnation."  John 
vi.  39,  40.  "  And  this  is  the  Father's  will  which  hath 
sent  me,  that  of  all  which  he  hath  given  me  I  should  lose 
nothing,  but  should  raise  it  up  again  at  the  last  day.  And 
this  is  the  will  of  him  that  sent  me,  that  every  one  which 
seeth  the  Son,  and  believethon  him,  may  have  everlasting 
life  :  And  I  will  raise  him  up  at  the  last  day."  Luke  xiv. 
14.  "  Thou  shalt  be  recompensed  at  the  resurrection  of 
the  just."  Acts  iv.  2.  "  They  taught  the  people,  and 
preached  through  Jesus  the  resurrection  from  the  dead." 
Acts  xvii.  18.  He  preached  unto  them  Jesus,  and  the  re- 
surrection." I  Cor.  \i.  14.  "  And  God  hath  both  raised 
up  the  Lord,  and  will  also  raise  up  us  by  his  own  power." 
1  Cor.  chap.  xv.  is  almost  wholly  on  this  subject.  1  Thes. 
iv  14,  16.  "  If  we  believe  that  Jesus  died,  and  rose  a- 
gain,  even  so  them  also  which  sleep  in  Jesus  will  God 
bring  with  him.  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  Archangel, 
and  with  the  trump  of  God :  and  the  dead  in  Christ 
shall  rise  first."  And  Rev.  xx.  12,  13.  "I  saw  the 
dead  small  and  great,  stand  before  God :  And  the 
books  were  opened  ;  and  another  book  was  opened, 
which  is  the  book  of  life  ;  and  the  dead  were  judged  out 
of  those  things  which  were  written  in  the  books,  accor- 
ding to  their  works.  And  the  sea  gave  up  the  dead 
which  were  in  it ;  and  death  and  hell  delivered  up  the 
dead  which  were  in  them."  These  are  some  of  the  ma- 
ny texts  which  we  find  in  the  New  Testament,  on  the 


THE  RESURRECTION.  21 

subject  of  the  resurrection  of  the  dead  ;  and  they  abun- 
dantly prove  the  doctrine. 

Several  objections  have  been  brought  by  cavillers  and 
unbelievers  against  this  doctrine  ;  but  they  seem  to  be 
founded  on  an  ignorance,  or  on  wrong  notions,  of  the 
knowledge  and  power  of  God.  It  is  certain  that  a  God 
of  infinite  knowledge  perfectly  knows  every  particle  of 
dust,  which  composed  the  bodies  of  his  human  creatures. 
And  it  is  equally  certain  that  he  can  separate  from  all 
other  dust,  that  of  each  individual,  wherever  it  may  be 
placed,  and  whatever  changes  it  may  have  passed 
through  ;  and  bring  it  together  again  in  a  human  form. 
He  who  could  create  all  things  at  first  out  of  nothing,  can 
certainly  form  man  again  out  of  the  dust,  of  which  he  was 
at  first  composed.  Since  therefore  God  can  raise  the 
dead,  the  only  question  is,  will  he  do  it  }  This  question 
he  himself  has  answered,  and  has  assured  us  that  he  will. 

The  resurrection  will  be  universal,  extending  to  all  the 
dead,  of  every  nation  and  of  every  age.  Of  this  Christ 
has  assured  us  John  v.  28.  "  The  hour  is  cominij,  in  the 
which  all  that  are  in  the  graves  shall  hear  his  voice,  and 
shall  come  forth."  Not  one  of  the  countless  millions  of 
the  dead,  old  or  young,  shall  be  forgotten  or  overlooked 
in  that  day. 

With  respect  to  those  who  shall  then  be  found  alive  ; 
(for  in  that  dpy  there  will  be  a  generation  living  upon 
<he  earth)  the  Scriptures  inform  us  that  they  shall  be 
changed.  1  Cor.  xv.  51,  52.  "  Behold  I  show  you  a  mys- 
tery ;  we  shall  not  all  sleep,  but  we  shall  all  be  changed, 
in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump; 
(for  the  trumpet  shall  sound)  and  the  dead  shall  be  rai- 
sed incorruptible,  and  we  shall  be  changed."  The  bo- 
dies of  those  who  at  that  day  are  found  alive,  shall  under- 
go a  change  similar  to  that  effected  by  the  resurrection. — 
'I'he  body  after  the  resurrection,  as  we  shall  presently 
show,  will  differ  much  as  to  its  qualities  from  what  it  was 
before  death.  In  like  manner  will  the  bodies  of  those  who 
are  at  that  day  found  alive,  be  in  a  moment,  so  changed,  as 
to  differ  much  from  what  they  were  before,  and  be  like  un- 
to the  bodies  which  have  been  raised  from  the  dust.  All 
the  dead  shall  rise,  and  the  living  shall  be  changed. 

This  resurrection  and  this  change  equally  respect  all 
mankind  of  whatever  character,  whether  just  or  unjust ; 


22  SERMON    Llll. 

but  their  condition,  and  the  circumstances  in  which  they 
shall  appear  will  be  very  different,  according  to  their  dit- 
ferent  characters  while  in  this  world. 

The  bodies  of  the  saints  shall  rise  glorious,  incorrupti- 
ble, immortal,  powerful,  and  spiritual.  They  shall  rise 
glorious.  1  Cor.  xv.  43.  "  It  is  sown  in  dishonour,  it  is 
raised  in  glory."  And  Phil.  iii.  21.  "Who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  his  glo- 
rious body."  The  bodies  of  the  saints,  which  in  this  life 
were  the  prey  of  disease,  and  defiled  by  sin,  and  which  at 
death  sunk  into  corruption  and  dust,  shall  when  raised 
again  be  free  from  loathsome  disease,  from  moral  pollu- 
tion, and  from  death.  They  shall  appear  all  over  beauti- 
ful and  glorious  like  the  glorified  body  of  the  Saviour, 
which  shall  be  the  pattern  after  which  they  shall  be  for- 
med.    They  shall  be  raised  incorruptible.     1  Cor.  xv.  42, 

52,  53,  54.  "  It  is  sown  in  corruption,  it  is  raised  in 
incorruption.  The  dead  shall  be  raised  incorruptible. 
For  this  corruptible  must  put  on  incorruption.  So 
when  this  corruptible  shall  have  put  on  incorruption." 
Now  the  body  is  liable  to  corruption,  and  at  death 
soon  corrupts;  but  after  the  resurrection,  it  shall  no 
more  be  liable  to  decay  or  dissolution.  The  bodies  of 
the    saints    shall    also    be   raised  immortal.     1   Cor.  xv. 

53.  "  This  mortal  must  put  on  immortality."  Now  their 
bodies  are  liable  to  death,  and  they  carry  within  them  the 
principles  of  dissolution ;  but  after  \he  resurrection,  they 
shall  no  more  be  liable  to  death,  and  shall  no  more  die — 
Again,  they  shall  be  raised  mpoiver.  1  Cor.  xv.  43.  "  It 
is  sown  in  w'eakness,  it  is  raised  in  power."  The  bodies 
of  the  saints  w^hicli  are  now  weak,  shall  then  be  endued 
with  strength,  far  surpassing  our  present  imaginations. 
They  sliall  then  be  strengthened  to  behold  the  glory  of 
the  Saviour,  which  in  their  present  state  they  could  not 
sustain,  and  one  view  of  which  caused  John  in  the  Isle  of 
Patmos  to  fall  down  as  one  dead.  They  shall  be  strength- 
ened to  bear  up  under  that  exceeding  and  eternal  weight 
of  glory,  which  awaits  them,  and  which  they  could  not 
now  possibly  bear.  And  they  shall  be  rendered  capable 
of  performing  motions  and  producing  actions,  far  surpas- 
sing anything  of  which  we  now  have  any  knowledge. — 
Once  more,  we  are  informed  that  the  bodies  of  the  saints 
shall  be  raised  spiritual     1  Cor.  xv.  44.     "  It  is  sown  a 


THE   RESURRECTION.  23 

natural  body,  it  is  raised  a  spiritual  body."  By  this  we 
are  not  to  understand  that  the  bodies  of  the  saints  will 
be  immaterial.  Spiritual  here  is  not  opposed  to  material. 
But  we  are  to  understand  by  it,  that  the  bodies  of  the 
saints  shall  be  greatly  refined,  and  be  fitted  for  the  pure 
region  of  heaven,  and  to  move  perhaps  with  swiftness 
from  one  place  to  another,  like  spirits ;  and  moreover  that 
they  shall  be  freed  from  their  present  wants  and  appe- 
tites, and  have  no  more  need  of  food,  rest,  sleep,  or  re- 
creation ;  and  also  be  fitted  for  spiritual  exercises,  and  no 
more  be  clogs  to  their  souls  in  the  performance  of  duty^ 
but  helpers. 

Far  different  will  be  the  condition,  in  which  the  bodies 
of  the  wicked  shall  be  raised.  The  qualities  of  their  bo- 
dies also,  will  at  the  resurrection  be  very  different,  from 
what  they  now  are.  They  will  be  raised  in  power,  incor- 
ruptible, and  immortal ;  but  these  qualities  will  be  their 
curse.  They  will  be  strengthened  to  bear  misery,  which 
in  their  present  state  would  soon,  and  immediately,  ter- 
minate their  lives.  And  they  will  be,  raised  incorruptible 
and  immortal,  that  they  may  never  die ;  but  forever  en- 
dure the  heavy  wrath  of  God.  They  shall  also  be  rais- 
ed in  dishonour;  for  they  shall  awake  Dan.  12.  2.  "to 
shame  and  everlasting  contempt,"  As  the  bodies  of  the 
righteous  will  be  raised  beautiful  and  glorious,  so  we  have 
reason  to  believe  that  the  wicked  will  come  forth  of  their 
graves,  deformed,  hideous,  and  contemptible  in  their  ap- 
pearance. 

To  the  bodies  both  of  the  righteous  and  the  wicked, 
thus  raised,  as  we  have  described,  shall  the  souls  which 
once  animated  them,  be  again  united.  This  is  necessari- 
ly included  in  the  doctrine  of  the  resurrection ;  for  it  is 
certain  that  the  body  will  not  be  raised,  to  continue  a 
lifeless  and  inactive  lump  ;  but  to  be  animated,  and  to  act, 
and  enjoy  happiness  or  endure  misery,  according  to  its 
character  in  this  life.  The  object  of  the  resurrection  is 
to  bring  the  whole  man  to  judgment,  and  to  reward  or 
punish  the  whole  man ;  and  therefore  the  soul  and  body 
must  and  will  again  be  united.  "  The  spirits  of  just  men 
made  perfect"  (Heb.  xii.  33.)  shall  descend  from  heaven, 
and  again  enter  into  the  bodies  with  which  they  were 
once  united.  This  will  be  an  inexpressibly  joyful  meet- 
ing.    The  love  of  the  soul  to  the  body  is,  in  this  life,  ve- 


24  SERMON   LIII. 

ry  strong.  What  an  unspeakable  source  of  joy,  may  we 
suppose  it  will  therefore  be  to  the  soul,  to  re-enter  its  old 
habitation,  highly  improved,  and  beautified,  freed  from 
frailty,  mortality,  and  sin,  and  fitted  to  be  a  help  in  the 
business  of  heaven,  and  to  participate  in  its  joys !  Then 
will  be  sung  that  song  of  triumph.  1  Cor.  xv.  54,  55,  57. 
"  Death  is  swallowed  up  in  victory.  O  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ?  Thanks  be 
to  God  which  giveth  us  the  victory  through  our  Lord  Je- 
sus Christ." 

And  as  the  souls  of  the  saints  shall  again  be  united  to 
their  bodies ;  so  also  shall  the  souls  of  the  wicked.  Hell 
shall  deliver  up  its  dead.  The  souls  of  the  wicked, 
which  ever  since  their  death,  have  been  in  the  bottomless 
pit  enduring  the  second  death,  shall  come  forth  and  be 
re-united  to  their  respective  bodies.  This  will  be  a 
dreadful  meeting  to  the  soul,  to  be  compelled  again  to  be 
united  to  that  body,  the  lusts  and  appetites  of  which  hel- 
ped destroy  the  soul,  and  which  shall  now  increase  its 
torment  forever. 

The  souls  and  bodies,  both  of  the  righteous  and  the 
wicked,  being  united,  the  judgment  shall  succeed.  Of 
this  we  shall  treat  in  another  discourse.  When  this  im- 
portant day  shall  come  we  know  not.  It  is  wisely  hid- 
den from  us,  that  we  may  always  be  ready,  and  watch  for 
the  coming  of  the  Lord.  With  respect  to  the  generation 
which  shall  at  that  day  be  found  living  upon  the  earth, 
the  Scriptures  teach  us  there  will  be  but  few  pious  among 
them.  After  the  thousand  years  of  great  prosperity 
which  has  been  promised  to  the  church,  Satan  is  to  be 
loosed  again.  Our  Saviour  speaking  of  the  signs  of  the 
last  day  saith.  Mat.  xxiv.  12.  "Because  iniquity  shall 
abound,  the  love  of  many  shall  wax  cold."  And  Luk.  xviii. 
8.  "  When  the  Son  of  man  cometh,  shall  he  find  faith  on 
the  earth  ?"  It  will  also  be  a  day  of  great  security.  Man- 
kind generally  will  be  pursuing  their  business  and  plea- 
sures, thoughtless  about  the  future,  and  as  little  expect- 
ing this  day  as  they  now  are.  Luk.  xvii.  26 — 30.  "  As  it 
was  in  the  days  of  Noe,  so  shall  it  be  also  in  the  days  of 
the  Son  of  man.  They  did  eat,  they  drank,  they  married 
wives,  they  were  given  in  marriage,  until  the  day  that  Noe 
entered  into  the  ark ;  and  the  flood  came  and  destroyed 
them  all.     Likewise  also,  as  it  was  in  the  days  of  Lot ; 


THE    RESURRECTION.  25 

they  did  eat,  they  drank,  they  bought,  tlicy  sold,  they 
planted,  they  builded :  but  tlie  same  day  that  Lot  went 
out  of  Sodom,  it  rained  fire  ajid  brimstone  from  heaven, 
and  destroyed  them  all;  even  thus  shall  it  be  in  the  day 
when  the  Son  of  man  is  revealed."  They  will  then  be 
saying  to  themselves  *'•  peace  and  safety."  1  Thes.  v.  3. 
Yea  many  will  then  be  scoffing  and  deriding  the  doctrine 
of  the  resurrection.  2  Pet.  iii.  3,  4.  "'  There  shall  come 
in  the  last  days  scoffers,  walking  after  their  own  lusts,  and 
saying,  where  is  the  promise  of  his  coming  ?  for  since  the 
fathers  fell  asleep,  all  things  contirme  as  they  were  from 
the  beginning  of  the  creation." 

In  the  midst  of  this  general  security  and  impiety  will 
that  day  come.  And  it  will  suddenly  burst  forth,  upon 
a  careless  and  wicked  world ;  as  did  the  flood  of  waters 
in  the  days  of  Noah ;  and  as  did  that  dreadful  storm  of 
fire  and  brimstone  upon  tlie  cities  of  the  plain,  on  the 
morning  that  Lot  went  out  of  Sodom.  Mat.  xxiv.  44.  "  In 
such  an  hour  as  ye  think  not  the  Son  of  man  cometh." 
Mat.  xxiv.  27.  "  For  as  the  lightning  cometh  out  of  the 
East,  and  shineth  even  unto  the  West;  so  shall  also  the 
coming  of  the  Son  of  man  be."  Luk.  xxi.  35.  "  As  a 
snare  shall  it  come  on  all  tliem  that  dwell  on  the  face  of 
the  whole  earth."  1  Thes.  v.  2,  3.  "  The  day  of  the 
Lord  so  cometh  as  a  thief  in  the  night.  For  when  they 
shall  say  peace  and  safety,  then  sudden  destruction  com- 
eth upon  them." 

This  great — this  dreadful — this  delightful  day,  will  be 
ushered  in  with  a  shout,  with  the  voice  of  the  Archangel, 
and  with  the  trump  of  God.  Thus  we  read  1  Cor.  xv.  52. 
"  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump  ;  for  the  trumpet  shall  sound."  And  1  Thes.  iv.  16. 
'•  For  the  Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  Archangel,  and  with  the 
trump  of  God."  The  sound  of  the  last  trump,  which  shall 
then  be  made  will  be  awfully  loud — far  louder  than  ten 
thousand  thunders.  It  will  extend  from  one  end  of  our 
world  to  the  other ;  it  will  reach  the  deepest  caverns  of 
the  o-rave  throujrhout  the  vast  re2;ions  of  the  dead ;  it  will 
resound  through  heaven,  and  pierce  the  deepest  recesses 
of  the  bottomless  pit ;  it  will  move  heaven,  earth,  ond 
hell — all  will  be  in  commotion  at  the  sound.  Heaven  will 
rejoice  and  shout  for  joy ;  for  the  day  of  the  redemption 

VOL.   IL  4 


^  SERMON    LI II. 

of  the  bodies  of  the  saints,  and  the  day  of  the  manifes- 
tation of  the  glory  of  the  Saviour  has  come.  Hell 
will  tremble ;  for  the  day  of  complete  vengeance  has  ar- 
rived. And  Oh !  what  surprize  and  consternation  will 
seize  our  guilty  world  at  that  moment.  Some  will  be  en- 
gaged in  the  busy  pursuits  of  life,  laying  and  executing 
plans,  for  future  wealth  and  honour,  unapprehensive  of 
the  approach  of  this  day,  and  unmindful  of  their  eternal 
concerns. — Some  will  be  drowned  in  sinful  pleasures. — 
Some  will  be  scoffing ;  and  some  sleeping.  On  a  sudden 
the  trumpet  sounds — the  earth  is  shaken — the  heavens 
open — the  Saviour  appears.  What  inexpressible  con- 
sternation and  horror  will  in  that  moment  seize  a  thought- 
less world !  Suppose  the  trumpet  should  this  moment 
sound — What  an  awful  consternation  would  it  excite  !  It 
will  be  as  much  unexpected  when  it  does  sound.  Ter- 
ror inexpressible,  and  wild  dismay  will  then  seize  our 
world  in  general ;  while  a  few  here  and  there  who  have 
been  looking  for  this  glorious  appearance  of  their  Lord 
and  Saviour,  will  hear  the  sound  with  joy. 

Seeing  then  brethren  that  such  scenes  are  before  us, 
what  manner  of  persons  ought  we  to  be  in  all  holy  con- 
versation and  godliness  ?  We  now  hear  the  gentle  and 
inviting  sound  of  the  gospel  trump,  proclaiming  salvation 
to  a  ruined  world.  Let  us  listen  to  this  sound  and  obey 
its  call  that  we  may  be  prepared  to  hear  the  sound  of  the 
last  trumpet.  Let  us  inquire  of  ourselves  whether  we 
are  prepared  to  hear  this  solemn  sound,  and  pass  the  test 
of  that  solemn  day  which  it  will  introduce.  Should  the 
trumpet  now  sound,  how  would  it  find  us  ?  If  we  do  not 
hear  this  call  in  our  day,  remember  death  is  approaching. 
The  call  to  die  will  soon  be  given ;  and  it  may  be  given 
as  unexpectedly  as  the  resurrection  call.  And  as  the 
call  to  return  unto  the  dust  finds  us,  so  will  the  last  trump 
find  us.  Let  us  all  therefore  continually  watch,  and  be 
ready  for  the  coming  of  the  Lord. Amen. 


SERMON   LIV. 

JUDGMENT. 
ROMANS  xiv.  10.    LAST  CLAUSE. 

'•  We  shall  all  stand  before  the  judgment  seat  of  Christ^ 


We  have  attended  to  the  solemn  doctrine  of  the  gener- 
al resurrection.  This  event  will  be  only  the  beginning 
of  the  grand  and  awful  solemnities  of  that  great  day. 
The  universal  judgment  will  follow. 

The  doctrine  of  the  judgment  is  brought  into  view  in 
our  Catechism  in  the  answer  to  the  38th  question. 

"  IMiat  benefts  do  believers  receive  from  Christ  at  the  restir" 
rection? 

At  the  resurrection^  believers  being  raised  up  in  glory,  shall 
be  openly  acknowledged  and  acquitted  in  the  day  of  judgment, 
and  made  perfectly  blessed  in  the  full  enjoyment  of  God  to  all 
eternity.'''' 

The  doctrine  of  a  future  state  of  rewards  and  punish- 
ments, as  the  result  of  a  sentence  passed  upon  men  after 
death,  was,  in  some  form  or  other  believed  by  the  Hea= 
then ;  though  they  knew  nothing  of  him  who  will  really 
be  the  Judge,  and  had  very  confused  and  wrong  notions 
of  the  true  nature  of  those  rewards  and  punishments 
which  will  be  adjudged  to  men ;  and  were  also  entirely 
ignorant  of  a  day  of  judgment,  on  which  the  whole  world 
should  be  collected  together,  before  the  judgment  seat 
of  Christ.  Their  sentiments,  such  as  they  were,  respect- 
ing a  future  judgment,  were  either  derived  from  the  light 
of  nature ;  or  else  they  were  the  foint  and  confused  tra- 
ces of  early  revelation,  which  had  been  preserved  and 
handed  down  by  tradition.  Most  probably,  they  were 
derived  from  both  these  sources. 

But  what  the  Heathen  did  or  could  know  on  this  sub- 
ject, but  very  imperfectly  and  obscurely.  Revelation  has 
very  clearly  and  distinctly  made  known  unto  us.  Here 
we  are  assured  of  an  universal  judgment  of  the  collected 
worlds  on  a  day  appointed  by  God,  for  this  purpose. 


28  SERMON    LIV. 

Here  we  are  informed,  who  will  be  the  Judge,  and  what 
will  be  the  manner  of  his  appearance.  And  here  we 
have  the  judicial  process  described,  and  the  final  sentence 
expressly  stated. 

The  doctrine  of  the  universal  judgmentwas  very  early 
revealed;  for  as  Jude  informs  us  (vers.  14, I5.)  "Enoch 
the  seventh  from  Adam  prophesied,  saying,  behold  the 
Lord  Cometh  with  ten  thousand  of  his  saints,  to  execute 
judgment  upon  alV  In  the  Old  Testament,  we  have  a 
proof  of  a  future  judgment,  Eccl.  xi,  9.  "  Rejoice,  O 
young  man,  in  thy  youth,  and  let  thy  heart  cheer  thee  in 
the  days  of  thy  youth,  and  walk  in  the  ways  of  thine 
heart,  and  in  the  sight  of  thine  eyes  :  but  know  thou,  that 
for  all  these  things  God  will  bring  thee  into  judgment.'''' 
And  also  Eccl.  xii.  14.  "God  shall  bring  every  work  in- 
to judgment,  with  every  secret  thing,  whether  it  be  good, 
or  whether  it  be  evil. 

But  in  the  New  Testament  this  doctrine  is  more  ex- 
plicitly and  frequently  taught ;  as  in  the  following  pas- 
sages among  others.  Mat.  xi.  22,  24.  It  shall  bo  more 
tolerable  for  Tyre  and  Sidon  at  the  day  of  judgment  than  for 
you.  It  shall  be  more  tolerable  for  the  land  of  Sodom  in 
the  dau  of  judgment  than  for  thee."  Mat.  xii.  36,  42.  "  Ev- 
ery idle  word  that  men  shall  speak,  they  shall  give  ac- 
count thereof  in  the  day  of  judgment^  The  queen  of  the 
South  shall  rise  up  in  the  judgment,  m  ith  this  generation, 
and  shall  condemn  it."  In  the  25th  chapter  of  Matthew, 
not  only  is  the  doctrine  taught,  but  also  the  judicial  pro- 
cess is  described.  Acts.  xvii.  .31.  "He  hath  appointed 
a  day,  in  the  which  he  will  judge  the  world  in  righteous- 
ness." 2  Cor.  V.  10.  "  We  must  all  appear  before  the 
judgment  seat  of  Christ,  that  every  one  may  receive  the 
things  done  in  his  body,  according  to  tliat  he  hath  done, 
whether  it  be  good  or  bad."  Heb.  ix.  27.  "  It  is  appoin- 
ted unto  men  once  to  die,  but  after  this  the  judgment.''^  And 
2  Pet.  iik%^7.  "  But  the  heavens  and  the  earth  which  are 
now,  by  the  same  word  are  kept  in  store,  reserved  unto 
fire  against  the  day  of  judgment.''''  These  are  some  of  the 
texts  in  proof  of  the  doctrine  that  there  will  be  a  day  of 
universal  judgment. 

The  doctrine  being  established,  let  \\s  next  enquire 
who  will  be  the  Judge?  The  Scriptures  inform  us  that  God 
will  judge  the  world ;  but  Christ  himself  hath  told  us, 


JUDGMENT.  29 

John  V.  22.  "The  Father  judgeth  no  man;  but  hath 
committed  all  judgment  unto  the  Son."  Hence  we  leani 
that  God  the  Son  will  execute  the  office  of  Judge  of  the 
world.  This  is  clearly  taught  in  many  other  passages 
some  of  which  have  already  been  quoted.  It  is  taught 
in  our  text,  "  we  shall  all  stand  before  the  judgment  seat 
of  Christ."  Also  Acts  x.  42.  "  It  is  He  which  was  or- 
dained of  God  to  be  the  Judge  of  quick  and  dead."  Acts, 
xvii,  31  "He  hath  appointed  a  day,  in  the  which  he 
will  judge  the  world  in  righteousness, by  that  Man^whom 
he  hath  ordained."  2  Cor.  v.  10.  "We  must  all  appear 
before  the  judgment  seat  of  Cfmst^  Rom.  ii.  16.  "God 
shall  judge  the  secrets  of  men  by  Jesus  Christ.''''  And  2 
Tim.  iv.  1.  "  I  charge  thee  before  God,  and  the  Lord  Je- 
sus Christ,  who  shall  judge  the  quick  and  the  dead  at  his 
appearing  and  his  kingdom."  Hence  it  is  clearly  evi- 
dent, that  the  Mediator — the  God  Man  Christ  Jesus,  act- 
ing in  his  mediatorial  character,  will,  in  the  last  great  day, 
Judge  the  world. 

The  manner  of  his  appearance  will  be  awfully  grand 
beyond  description.  It  is  set  forth  in  Scripture  in  the 
most  sublime  manner  of  which  human  language  is  capa- 
ble ;  but  human  language  is  inadequate  to  represent  the 
grandeur  of  the  scene.  "  The  Son  of  man  (saith  he  him- 
self Mat.  xxv.  31.)  shall  come  in  his  glory,  and  all  the 
holy  angels  with  him;  then  shall  he  sit  upon  the  throne 
of  his  glory."  Luke  ix.  26.  "  He  shall  come  in  his  own 
glory,  and  in  his  Father's,  and  of  the  holy  angels."  Mat. 
xxvi.  64.  Hereafter  shall  ye  see  the  Son  of  Man  sitting 
on  the  right  hand  of  power,  and  coming  in  the  clouds  of 
heaven."  "  The  Lord  himself  (saith  Paul  1  Thes.  iv.  16.) 
shall  descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God."  2  Thes. 
i.  7,  8.  "  The  Lord  Jesus  shall  be  revealed  from  heaven, 
with  his  mighty  angels  in  flaming  fire."  "  I  beheld  (saith 
Daniel  vii.  9,  10.)  till  the  thrones  were  cast  down,  and 
the  Ancient  of  days  did  sit,  whose  garment  was  white  as 
snow,  and  the  hair  of  his  head  like  the  pure  wool :  his 
throne  was  like  the  fiery  flame,  and  his  wheels  as  burning 
fire.  A  fiery  stream  issued  and  came  forth  from  beibre 
him :  thousand  thousands  ministered  unto  him,  and  ten 
thousand  times  ten  thousand  stood  before  him."  "And, 
I  saw  (saith  John  Rev,  xx.  11.)  a  great  white  throne,  and 


30  SERMON    LIV. 

him  that  sat  on  it,  from  wliose  face  the  earth  and  the 
heaven  fled  away;  and  there  was  found  no  place  for  them." 
Such  is  the  description  given  of  the  appearance  of  the 
Judge  in  that  great  day. 

How  different  this  appearance  from  that  which  he  once 
made  unto  men !  When  he  was  seen  in  the  form  of  a 
servant !  When  he  lay  an  infant  in  the  manger  of  Beth- 
lehem !  When  he  stood  before  the  judgment  bar  of  Pi- 
late !  And  when  he  hung  as  a  malefactor  upon  the  cross  ! 
How  will  those  then  feel,  who  in  the  days  of  his  flesh, 
refused  to  receive  him  as  the  promised  Messiah,  reproach- 
ed and  persecuted  him,  cried  out  against  him,  crucify 
him,  crucify  him,  and  condemned  and  put  him  to  an  igno- 
minious death  ?  How  will  those  then  feel  who  now  when 
he  is  offered  to  them  in  the  Gospel,  neglect,  or  slight,  or 
despise,  or  mock,  or  deny  him  ?  They  will  then  still  feel 
the  same  enmity  and  the  same  malice  towards  him,  and 
his  cause  which  they  now  do.  But  they  must  then  attend 
to  him.  Every  eye  shall  see  him,  and  they  too  which 
have  pierced  him ;  and  every  ear  must  hear  his  voice. 
However  they  may  hate  and  be  filled  with  rage,  they  will 
not  then  be  able  to  neglect,  or  slight,  or  despise,  or  mock, 
or  ridicule  or  deny  him  as  many  now  do ;  but  filled  M'ith 
consternation,  dread,  and  horror,  they  shall  then  call  "  to 
the  mountains  and  rocks,  foil  on  us  and  hide  us  from  the 
face  of  him  that  sitteth  on  the  throne,  and  from  the  wmth 
of  the  Lamb  ;  for  the  great  day  of  his  wrath  is  come  and 
who  shall  be  able  to  stand.?"  Rev.  vi.  16,17.  Then 
shall  his  divinity  and  the  truth  of  his  religion  blaze  forth 
upon  scoffers  and  infidels,  and  force  conviction  upon  them, 
to  their  eternal  confusion.  This  is  the  person,  my  hear- 
ers, who  is  now  preached  to  you  as  the  Saviour  of  sinners. 
Be  intreated,  therefore,  by  the  dread  solemnities  of  his 
appearance,  in  that  great  day,  now  to  listen  to  his  offers 
of  mercy,  and  secure  him  as  your  friend. 

As  to  the  place  where  the  judgment  will  be  held  we 
can  say  but  little.  The  Scriptures  seem  to  intimate  that 
the  extensive  region  of  the  air  will  be  the  place  of  judg- 
ment. For  the  Apostle  tells  us  that  the  saints  "  shall  be 
caught  up  in  the  clouds  to  meet  the  Lord  in  the  air." 
1  Thes.  iv.  17. 

Before  the  throne  of  judgment,  wherever  it  may  be  set, 
shall  be   gathered   together  that  innumerable  multitude 


JUDGMENT.  31 

which  are  to  be  tried  in  that  great  day.  The  persons 
who  shall  compose  the  assembly,  which  shall  in  that  day 
be  collected  before  the  judgment  seat  of  Christ,  to  be 
tried  by  him,  are  angels  and  men.  Whether  the  holy  an- 
gels will  be  included  among  those  whom  Christ  will 
judge  in  that  day  we  know  not.  On  this  subject  the 
Scriptures  say  nothing,  and  therefore  it  becomes  us  to  be 
silent.  But  that  fallen  angels  will  make  a  part  of  those, 
who  shall  on  that  day  be  judged  by  Christ,  the  Scriptures 
clearly  intimate.  When  Christ  was  upon  earth  and  ex- 
ercised his  power  over  evil  spirits,  in  casting  them  out 
from  those  possessed  by  them,  they  expostulated  with  him, 
saying,  "  art  thou  come  hither  to  torment  us  before  the 
time  .^"  Mat.  viii.  29.  By  which  they  evidently  intimated, 
that  they  expected,  Christ  would  at  a  set  time,  judge  and 
condemn  them  to  a  fuller  punishment  than  they  then  en- 
dured. And  the  day  of  judgment  appears  the  most  pro- 
bable time  for  this.  Besides  the  Apostle  Peter  tells  us, 
2  Peter  ii.  4.  "  God  spared  not  the  angels  that  sinned, 
but  cast  them  down  to  hell,  and  delivered  them  into 
chains  of  darkness,  to  be  reserved  unto  judgment.''''  And 
the  apostle  Jude,  (vers.  6.)  is  still  more  express,  "  The 
angels  which  kept  not  their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  everlasting  chains  under 
darkness,  unto  the  judgment  of  the  great  day.'''  Hence  it  is 
evident  that  fallen  angels,  will  make  a  part  of  that  as- 
sembly, which  shall  in  the  judgment  day,  stand  before  the 
judgment  seat  of  Christ.  With  these  must  be  assembled 
all  the  children  of  men  from  Adam  the  first  man  down  to 
the  very  last  one  of  his  numerous  posterity.  "We  shall 
a//" — all  the  human  race,  "  stand  before  the  judgment 
seat  of  Christ."  Not  one  of  the  innumerable  millions  of 
our  race,  either  old  or  young,  shall  be  absent  from  that 
assembly  in  that  great  day. 

Th6  saints  shall  be  collected  together  by  the  minis- 
tering angels,  and  by  them  be  brought  to  the  place  of  judg- 
ment. For  our  Saviour  hath  told  us.  Mat.  xxiv.  31. — - 
"  And  he  shall  send  his  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  his  elect  from  the 
four  winds,  from  the  one  end  of  heaven  to  the  other." — 
The  ministry  of  the  holy  angels,  will  also  in  that  day  ex- 
tend to  the  wicked,  and  be  exercised  in  collecting  them 
before  the  judgment  bar  as  prisoners  to  stand  their  trial. 


32  SERMON   LIV. 

and  in  executing  upon  them  the  sentence  which  shall  be 
pronounced  ;  for  we  read,  Mat.  xiii.  40,  41,  42.  "  In  the 
end  of  this  world,  the  Son  of  man  shall  send  forth  his  an- 
gels, and  they  shall  gather  out  of  his  kingdom  all  things 
that  offend,  and  them  which  do  iniquity ;  and  shall  cast 
them  into  a  furnace  of  fire." 

Angels  and  men  being  thus  assembled  before  the  judg- 
ment seat  of  Christ,  let  us  for  a  moment  contemplate  this 
vast  assembly.  Truly  vast,  beyond  our  computation  or 
conception  !  one  generation  comprehends  many  millions. 
If  but  the  inhabitants  of  one  country  were  collected  to- 
gether, the  sight  would  amaze  us.  But  what  are  the  in- 
habitants of  one  country,  compared  with  all  the  inhabi- 
tants great  and  small,  which  live  at  once  in  all  the  numer- 
ous countries  of  our  globe  ?  And  all  this  vast  multitude 
compose  but  one  generation.  And  what  is  one  genera- 
tion compared  with  the  many  generations,  which  have 
been  in  our  world  since  tlie  creation,  and  which  shall  yet 
rise  into  being  down  to  the  end  of  time  ?  All  these  count- 
less millions  shall  be  present.  To  these  add  the  unknown 
multitudes  of  fallen  spirits,  and  of  attending  ministering 
holy  angels,  and  an  innumerable  multitude  of  beings  of 
other  orders,  and  other  worlds.  Which  for  ought  we  know, 
may,  and  probably  will  be  present  on  this  occasion,  to  be- 
hold the  manifestation  of  the  divine  glory,  and  learn  im- 
portant lessons  for  the  regulation  of  their  conduct — how 
inconceivably  vast  this  assembly !  we  are  entirely  lost  in 
the  contemplation  !  what  an  astonishing  sight  will  this  be  ! 
This  sight,  brethren,  you  and  I  shall  behold — we  shall 
make  a  part  of  that  great  assembly,  and  mingle  in  that 
vast  crowd.  And  we  shall  not  stand  unnoticed,  and  gaze 
as  indifferent  spectators.  We  shall  not  be  overlooked  or 
lost  among  the  multitude.  The  eye  of  the  all-seeing 
Judge  will  be  fixed  upon  us,  as  well  as  every  individual  of 
all  that  vast  assembly;  and  we  too  must  undergo  the  sol- 
emn trial,  for  which  this  great  multitude  was  collected. 

Let  us  now  proceed  to  attempt  a  description  of  the 
trial  which  awaits  the  anxious  countless  millions  assem- 
bled before  the  judgment  seat  of  Christ.  The  first  act  of 
the  Judge  as  far  as  we  know  will  be  the  division  of  this 
vast  assembly  into  two  parts.  When  first  assembled,  it 
appears  that  all,  whatever  their  character,  will  be  promis-, 
cuously  blended  together.     But  at  the  command  of  the 


JUDGMENT.  33 

Judge,  they  shall  separate  to  the  right  and  left.  The 
righteous  he  will  place  on  his  right  hand,  and  the  wicked 
on  his  left.  For  he  hiniself  hath  told  us.  Matt.  xxv.  32,  33, 
"  And  before  him  shall  be  gathered  all  nations ;  and  he 
shall  separate  them  one  from  another,  as  a  shepherd  divi- 
deth  his  sheep  from  the  goats ;  and  he  shall  set  the  sheep 
on  his  right  hand,  but  the  goats  on  the  left." 

This  will  be  a  solemn  separation.  We  have  seen  af- 
fecting and  solemn  separations  made  in  this  world,  when 
friends  and  relatives  have  parted  from  each  other  to  dwell 
in  distant  countries ;  when  the  visible  people  of  Christ 
have  come  out  from  the  world,  and  collected  around  his 
table ;  and  when  friends  have  been  parted  by  deatli.  But 
these  are  not  to  be  compared  with  the  solemnity  of  the 
separation,  which  shall  be  made  at  the  great  day.  In  all 
these  separations  there  was  hope  of  meeting  again ;  but 
here  hope,  the  last  refuge  of  the  miserable,  will  die.  The 
separation  of  the  great  day  will  be  final  and  eternal. 

And  what  strange  discoveries  will  this  separation  make! 
Many  will  doubtless  be  compelled  to  take  their  stand, 
among  the  trembling  crowd  on  the  left,  who  in  this  world 
belonged  to  the  visible  family  of  God,  and  called  Christ 
Lord,  Lord.  To  many  such  he  will  doubtless  say  in  that 
day,  I  never  knew  you.  Many  will  doubtless  then  be  pla- 
ced on  the  left,  who  now  feel  a  confidence  that  all  is  well, 
and  that  then  they  will  stand  on  the  right ;  and  even  some, 
we  have  reason  to  fear,  of  whose  piety  others  have  now  no 
doubt.  And  on  the  other  hand,  many  who  in  this  world 
walked  in  darkness  and  had  scarcely  any  light ;  many  who 
were  humble,  broken-hearted,  trembling  saints,  and  who 
scarcely  dared  to  lay  hold  of  the  precious  promises  of 
God,  and  apply  them  to  themselves  for  their  comfort,  but 
often  looked  forward  with  dread  and  sad  forebodings  to 
this  day,  and  in  prospect  often  placed  themselves  on  the 
left ;  and  many  who  were  branded  by  the  world  as  hypo- 
crites, will  in  this  division  be  placed  on  the  right  hand  of 
the  Judge. 

And  Oh  !  what  affecting  separations  will  in  that  day  he 
made,  among  those  who  were  here  connected  together  by 
tender  ties!  We  shall  then  see  friend  forever  separated 
from  friend;  parents  from  children,  and  children  from  pa- 
rents; brothers  and  sisters  from  each  other;  and  even 
husband  and  wife  who  were  here  as  one  flesh, 

VOL,    Ho  5 


34  SERMON   LIV. 

This  separation  will  be  made  according  to  the  charac- 
ters of  men.  The  Judge  will  separate  the  sheep,  that  is 
the  righteous,  from  the  goats,  or  the  wicked.  To  which 
ever  of  these  classes  persons  belonged  in  this  life,  with 
that  class  will  they  be  numbered  in  the  great  day.  If 
they  belonged  to  the  sheep  of  Christ,  they  shall  then  be 
honoured  with  a  station  at  his  right  hand ;  but  if  not  they 
must  be  placed  on  the  left.  And  taking  the  word  of  God 
as  our  guide,  we  may  readily  point  out  by  character  who 
will  then  stand  on  the  right  hand,  and  who  on  the  left. 

The  happy  company  on  the  right  are  composed  of  those 
who  have  come  out  of  great  tribulation,  and  have  wash- 
ed their  robes  and  made  them  white  in  the  blood  of  the 
Lamb — of  those  who  in  this  life  were  humble  and  con- 
trite and  trembled  at  the  word  of  God — of  those  who 
were  iu  earnest  in  religion,  and  agonized  to  enter  in  at 
the  strait  gate — of  those  who  were  born  again  by  the  Spi- 
rit of  God,  justified  through  faith  in  the  Redeemer,  and 
sanctified  by  his  grace — of  those  who  denied  themselves, 
took  up  their  cross,  and  followed  Christ  through  evil  as 
well  as  good  report,  and  were  not  ashamed  to  own  him  in 
the  midst  of  an  adulterous  and  sinful  generation — of  those 
who  were  not  conformed  to  this  world,  but  transformed 
by  the  renewing  of  their  minds,  who  came  out  from  an  un- 
godly world  and  were  separate,  and  denying  ungodliness 
and  worldly  lusts,  lived  soberly,  righteously,  and  godly  in 
the  world — and  of  those  Mho  according  to  their  ability 
and  opportunity,  from  right  principles,  fed  the  hungry, 
gave  drink  to  the  thirsty,  took  in  the  stranger,  clothed  the 
naked,  visited  the  sick,  and  went  in  unto  those  in  prison. 
Such,  though  here  they  may  have  been  poor  and  despised, 
and  even  unknown,  shall  in  that  great  day  be  publicly 
owned  by  Christ,  and  be  placed  on  his  right  hand. 

But  who  compose  tha  t  trembling  crowd  on  the  left,  who 
filled  with  dread  and  horror,  and  covered  with  shame, 
are  awaiting  the  judicial  process,  and  their  dreadful  sen- 
tence. There  we  shall  certainly  see  the  drunkard,  the 
profane  swearer,  the  Sabbath  breaker,  the  liar,  the  per- 
jured, the  unclean,  the  covetous,  the  extortioner,  the  en- 
vious, the  malicious,  the  revengeful,  and  such  like  char- 
acters. There  we  shall  certainly  behold  unbelievers, 
scoffers,  and  revilers.  There  we  shall  also  find  the  unre- 
generate,  the  prayerless,  the  self-righteous,  the  formalist, 


JUDGMENT.  35 

and  the  hypocrite.  And  there  will  doubtless  stand,  filled 
with  horror,  and  covered  with  shame,  those  of  you,  who 
now  hear  me,  to  whom  any  of  these  characters  belong, 
unless  you  speedily  repent,  and  turn  from  your  evil  and 
false  ways  unto  God. 

O  my  people !  where  in  that  solemn  and  tremendous 
day  will  you  and  I  be  found  ?  Among  that  blessed  com- 
pany on  the  right,  or  that  wretched  crowd  on  the  left? 
Let  this  solemn  question  be  deeply  impressed  upon  our 
minds,  let  it  habitually  occupy  our  thoughts,  and  let  its 
importance  lead  us  to  give  all  diligence  to  secure  a  place 
at  the  right  hand  of  Christ. 

But,  we  have  reason  to  fear,  that  after  all  the  solemn 
calls  and  warnings  you  have  had,  there  will  be  a  sad  se- 
paration in  this  congregation,  and  in  many  of  the  families 
that  compose  it,  in  that  day ;  and  that  many  of  you  will 
then,  while  you  see  your  friends  on  the  right,  be  placed 
among  the  wretched  multitude  on  the  left  hand  of  the 
Judge.  I  beseech  you,  who  are  yet  out  of  Christ,  pause 
in  your  thoughtless  and  sinful  career.  Think  of  judg- 
ment, and  prepare  for  the  solemn  events  of  that  great 
day. 

Our  time  requires  us  here  to  pause,  until  a  future  op- 
portunity. 


SERMON   LV. 

JUDGMENT. 
ROMANS  xiv.  10.    LAST  CLAUSE. 

"  iVe  shall  all  stand  before  the  judgment  seat  of  Christ.'''' 


The  separation  being  made  between  the  righteous  and 
the  wicked,  the  trial  will  commence. 

The  object  of  a  trial  will  be,  not  to  bring  to  the  know- 
ledge of  the  .Tudge,  any  thing  of  which  he  was  before  ig- 
norant;  for  he  is  omniscient,   and    perfectly  knoweth 


36  SERMON    LV. 

the  character, — even  the  most  secret  actions,  and  every 
thought  of  each  individual  of  all  the  vast  multitude  as- 
sembled belbre  hiin ;  but  the  object  will  be  to  manifest 
the  divine  glory  to  the  assembled  universe  ;  to  show  forth, 
especially  the  justice  of  God  in  the  punishment  of  the 
wicked,  that  every  mouth  may  be  stopped,  and  the  whole 
world  of  impenitent  sinners  fully  appear  guilty  before 
him,  and  justly  deserving  of  that  punishment  which  he 
will  inflict  upon  them ;  also  fully  to  exhibit  the  riches  of 
his  grace  and  mercy  in  the  salvation  of  his  people ;  and 
further,  to  vindicate  the  injured  honour  of  the  Saviour, 
and  display  his  mediatorial  glory  before  the  assembled 
universe.  For  these  important  purposes' will  men  and 
angels,  assembled  before  the  judgment  seat  of^Christ,  be 
brought  to  a  particular  trial,  for  their  condu'ct. 

The  manner  in  which  the  trial  will  be  conducted  in  the 
great  day,  bears,  according  to  the  Scriptures,  a  resem- 
blance  to  the  manner  of  proceeding  in  human  courts. 
The  judge  is  seated  on  the  bench  or  judgment  seat;  the 
persons  to  be  tried  are  brought  before  him ;  an  indict- 
ment is  read,  which  supposes  an  existing  and  declared  law, 
to  be  broken  by  the  persons  at  the  bar ;  witnesses  are 
Introduced  to  prove  or  disprove  the  charges ;  and  upon 
the  evidence  given,  the  persons  are  acquitted  or  colldemn- 
ed.     To  this  form  of  proceeding  there  appears  to  be  an 
allusion  in  the  account  which  the  Scriptures  give  us,  of 
the  trial  which  will  take  place  in  the  great  day,  before 
the  judgment  seat  of  Christ.      For  they  teach  us  that 
Christ  shall  sit  upon  the  throne  of  his  glory,  or  his  judg- 
ment seat ;  that  all  nations  shall  be  gathered  before  him ; 
that  the  books  shall  be  opened,  and  the  dead  be  judged 
out  of  those  things  written  in  the  books  according  to 
their  works  y  and  they  seem  to  intimate  the  introduction 
of  witnesses  to  bear  testimony. 

The  opening  of  the  books  in  that  day  is  spoken  of  both 
by  Daniel,  and  by  John  in  the  Revelation.  "  The  judg- 
ment Avas  set  (saith  Daniel)  and  the  hooks  were  opened.^'' 
Dan.  vii.  10.  "  I  saAv  (saith  John)  the  dead,  small  and 
great  stand  before  God ;  and  the  books  ivere  opened;  and 
another  book  was  opened,  which  is  the  book  of  life  ;  and  the 
dead  were  judged  out  of  those  things  which  were  writ- 
ten in  the  books,  according  to  their  works."  Rev.  xx.  12. 
The  books  which  shall  be  opened  may  here  refer,  either 


JUDGMENT.  37 

to  the  rule  or  law,  by  which  men  shall  be  judged  ;  or  to 
the  evidence  which  shall  be  adduced  relative  to  their 
cause,  or  to  both. 

The  rule  or  law^  which  will  be  the  standard  of  judg- 
ment, will  be  that  portion  of  the  will  of  God  and  their 
duty  which  the  persons  on  trial  knew  or  might  have  known. 
Where  little  has  been  given,  little  will  be  required ;  and 
where  much  has  been  giten,  much  will  be  required.  This 
is  certainly  an  equitable  principle.  And  that  men  will  be 
judged  according  to  this  rule,  the  Scriptures  clearly  teach. 
Luk.  xii.  47,  48.  "  That  servant,  which  knew  his  Lord's 
will,  and  prepared  not  himself,  neither  did  according  to 
his  will  shall  be  beaten  with  many  stripes.  But  he  that 
knew  not,  and  did  commit  things  worthy  of  stripes  shall 
be  beaten  with  few  stripes.  For  unto  whomsoever  much 
is  given,  of  him  shall  be  much  required ;  and  to  whom 
men  have  committed  much,  of  him  they  will  ask  the  more." 

The  Heathen  will  in  that  day  be  judged  by  the  rule  of 
the  law  of  nature.  They  will  not  have  to  give  an  ac- 
count how  they  have  obeyed  or  disobeyed  God's  revealed 
word,  for  this  they  had  never  made  known  unto  them ;  but 
only  how  they  have  obeyed  the  law  of  nature,  or  those 
duties,  which,  the  works  of  God,  the  relations  which 
creatures  sustain  to  each  other,  and  reason  and  conscience 
teach.  That  the  Heathen  will  be  judged  by  the  laAV  of 
nature  alone,  and  not  by  the  written  word  of  God,  the 
Apostle  teacheth  when  he  saith,  speaking  of  the  Gentiles 
Rom.  ii.  ]  2.  "  As  many  have  sinned  without  law,"  that  is 
without  the  revealed  law,  "  shall  also  perish  witliout  law;" 
that  is,  without  that  aggravated  punishment  which  awaits 
those,  who  perish  from  under  the  revealed  word  of  God. 

Those  who  have  enjoyed  the  revealed  word  of  God, 
will,  in  addition  to  the  rule  of  the  law  of  nature,  be  judg- 
ed according  to  this  rule.  As  we  learn  from  Rom.  ii.  12, 
"  As  many  as  have  sinned  in  the  law  shall  be  judged  by 
the  law."  And  the  account  of  those  who  have  h\-ed  un- 
der Revelation,  will  be  the  greater  or  less  according  as 
the  portion  of  light,  which  they  enjoyed  from  this  source 
was  the  more  or  less  full.  The  Jews  who  li^  ed  under  the 
Old  Testament  dispensation,  will  have  to  give  an  account 
of  their  improvement  of  the  light  afforded  under  tliat  dis- 
pensation; and  they  who  have  lived  under  the  New  T(^s- 
tament  dispensation,  will  have  to  give  an  account  of  their 


38  SERMON    LV. 

improvement  of  all  the  additional  light  and  motives  afford- 
ed under  this  dispensation.  And  great  indeed  will  be  the 
account  which  those  will  have  to  render  who  live  under 
the  Hght  of  the  Gospel.  They  will  not  only  with  the 
Heathen  have  to  give  an  account  of  their  improvement 
of  the  light  of  nature,  which  they  enjoyed  equally  with 
them ;  and  with  the  Jews,  of  their  improvement  of  the 
Scriptures  of  the  Old  Testament  which  they  enjoyed  in 
common  with  them ;  but  in  addition  to  these,  of  their  im- 
provement of  the  light  of  the  Gospel  and  this  light  com- 
pared with  both  the  former  is  like  the  bright  effulgence  of 
a  meridian  sun,  compared  with  the  glimmering  of  the 
stars,  or  the  faint  light  of  the  first  dawn  of  morning.  And 
dreadful  indeed  will  be  the  account  of  those  who  in  the 
great  day  are  found  at  the  left  hand  of  the  Judge  from  un- 
der Gospel  light. 

This  light  brethren  we  enjoy.  We  live  under  the 
Gospel  dispensation,  and  in  a  land  where  the  Gospel  is 
promulgated.  If  we  are  not  acquainted  with  it,  the  fault 
is  our  own ;  for  we  have  the  means ;  and  ignorance 
in  our  circumstances  will  form  no  excuse  in  the  day 
of  account.  Peculiarly  dreadful  will  be  our  situa- 
tion, if  in  that  day,  we  should  be  found  at  the 
left  hand  of  the  Judge.  Let  the  wicked  among  us  hear 
the  declarations,  of  the  infallible  truth  of  God  on  this  sub- 
ject and  tremble.  Our  Saviour  speaking  of  the  Jews  who 
rejected  him  said,  John  xv.  22.  "  If  I  had  not  come  and 
spoken  unto  them,  they  had  not  had  sin :  but  now  they 
have  no  cloak  for  their  sin."  In  this  passage  he  plainly 
teaches,  that  sin  under  Gospel  light,  is  so  much  greater 
than  sin  where  this  light  is  not  enjoyed,  that  the  latter  is 
lost  in  comparison  with  the  former.  Again  we  hear  him 
saying,  Mat.  xi.  21 — 24.  "  Woe  unto  thee,  Chorazin ! 
Woe  unto  thee  Bethsaida !  for  if  the  mighty  works  which 
were  done  in  you  had  been  done  in  Tyre  and  Sidon,  they 
would  have  repented  long  ago  in  sackcloth  and  ashes. 
But  I  say  unto  you,  it  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judgment  than  for  you.  And 
thou  Capernaum,  which  art  exalted  unto  heaven,  shalt  be 
brought  down  to  hell :  for  if  the  mighty  works  which  have 
been  done  in  thee  had  been  done  in  Sodom,  it  would  have 
remained  until  this  day.  But  I  say  unto  you,  that  it  shall 
be  more  tolerable  for  the  land  of  Sodom  in  the  day  of 


JUDGMENT.  39 

judgment  than  for  thee."  John  iii.  19.  "  This  is  the  con- 
demnation, that  Hght  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light,  because  their  deeds 
were  evil."  These  are  alarming  declarations,  and  they 
apply  directly  to  us  and  ought  therefore  to  awaken  and 
alarm  the  secure  among  us.  It  will  be  more  tolerable  for 
Tyre  and  Sidon  and  Sodom,  in  the  day  of  judgment,  than 
for  us,  if  we  should  perish.  O  think  of  this  ye  who  con- 
tinue impenitent  under  Gospel  Hght.  Think  of  the  day 
of  judgment,  and  of  the  peculiarly  dreadful  situation,  in 
which  you  will  be  placed  in  that  day,  if  you  continue  to 
sustain  your  present  character. 

Further,  all  the  privileges,  means  and  opportunities  we 
have  enjoyed  will  be  brought  into  the  account.  We  must 
answer  for  every  talent  with  which  we  have  been  entrusted. 
If  we  have  been  endowed  with  a  good  natural  understand- 
ing, if  we  have  received  an  education,  if  we  have  lived 
in  affluence,  if  we  have  been  entrusted  with  offices  in 
church  or  state,  if  we  have  been  favoured  with  a  religious 
education,  if  we  have  enjoyed  the  stated  means  of  grace, 
if  we  have  lived  under  a  powerful  ministry,  if  we  have 
been  frequently  warned  by  afflictions,  if  we  have  lived  in 
seasons  of  revivals  of  religion ;  for  all  these  privileges, 
means,  and  opportunities,  or  any  of  them,  or  any  others 
which  we  may  have  enjoyed,  we  shall  be  called  to  give 
an  accouqt  in  the  day  of  judgment.  And  more  will  be 
expected  from  us  than  from  those  who  have  not  been  thus 
favoured ;  and  our  condemnation  will  be  the  greater,  if 
after  all,  we  should  be  found  at  the  left  hand  of  the  Judge. 
O  brethren !  what  a  great  account  will  you  and  I  have  to 
render !  for  we  are  truly  exalted  to  heaven  in  point  of 
privileges  ;  and  what  a  peculiarly  dreadful  hell  will  ours 
be,  if  we  should  be  lost!  Let  us  be  deeply  sensible  of 
our  situation,  and  so  improve  our  privileges  as  to  be  able 
to  render  up  a  good  account  at  last. 

If  it  be  asked  for  what  portion  of  their  conduct  in  life  men 
must  give  an  account  ?  The  Scriptures  plainly  answer 
this  question,  and  teach  us  that  they  must  give  an  account 
for  every  thing  they  have  done.  Eccl.  xii.  14.  "God  shall 
bring  every  work  into  judgment,  with  every  secret  thina;. 
whether  it  be  good,  or  whether  it  be  evil."  Mat.  xii.  36. 
"  Every  idle  word  that  men  shall  speak,  they  sliall  give  ac- 
count thereof  in  the  day  of  judgment."     For  every  work 


40  SERMON   LV. 

which  we  have  done,  whether  good  or  evil;  for  every  idle 
word,  (and  we  have  reason  to  fear  we  speak  many  every 
day;)  and  even  for  every  secret  thing,  which  will  embrace 
the  thoughts  of  our  hearts,  our  desires,  and  every  exercise 
of  our  souls,  as  well  as  those  actions  which  are  concealed 
from  the  world — we  must  give  an  account  in  the  day  of 
judgment.  What  strange  discoveries  will  the  day  of  judg- 
ment make!  What  black  intentions!  what  foul  desires  ! 
what  sinister  motives!  and  what  impure  thoughts  will  this 
day  unfold!  What  secret  crimes!  what  works  of  dark- 
ness! and  what  deeds  of  deception,  and  fraud,  and  theft, 
and  uncleanness,  and  elander,  and  lying,  and  murder,  will 
then  be  brought  to  light !  And  what  confusion  will  then 
seize  and  overwhelm  the  perpetrators  of  secret  crimes ! 
How  will  the  hypocrite,  who  in  this  world,  made  religion 
a  veil  to  conceal  his  crimes,  be  overwhelmed  in  that  day, 
when  the  veil  shall  be  torn  from  him,  and  all  his  foul 
deeds  of  hypocrisy  be  exposed  before  the  assembled  uni- 
verse. "There  is  nothing  covered  (saith  our  Saviour, 
Luke  xii.  2,  3,)  that  shall  not  be  revealed;  neither  hid 
that  shall  not  be  known.  Therefore,  whatsoever  ye  have 
spoken  in  darkness  shall  be  heard  in  the  light;  and  that 
which  ye  have  spoken  in  the  ear  in  closets  shall  be  pro- 
claimed upon  the  house  tops."  Think  of  this,  ye  who  are 
covered  with  secret  crimes,  which  you  have  carefully 
concealed  from  the  world.  They  are  all  known  to  God, 
and  they  will  one  day  be  exposed  before  the  world.  If 
but  one  of  your  secret  crimes  were  told  you  before  a  few 
of  your  fellow  creatures,  the  tale  would  confuse  and  over- 
whelm you.  What  then  will  your  feelings  be,  when  not 
only  one,  but  all  your  secret  deeds  of  wickedness  shall 
be  published  in  your  presence,  before  all  your  fellow 
men,  and  also  before  angels  and  your  Judge  ?  Truly  the 
state  of  the  Avicked  in  that  day  is  aptly  represented  in 
Daniel,  when  it  is  said  that  they  shall  awake  to  shame 
and  everlasting  contempt.  Dan.  xii.  2.  Let  us  always 
when  tempted  to  secret  sin,  think  of  the  judgment  day, 
and  remember  that  then  God  will  bring  every  work  into 
judgment,  with  every  secret  tiling. 

Further,  every  good  work  will  in  that  day  be  brought 
to  light,  as  well  as  every  evil  one.  And  what  discoveries 
will  also  be  made  in  this  respect!  Many  characters  which 
are  now  slandered  and  unjustly  traduced,  will   then  be 


JUDGMENT.  41 

cleared  up;  many  motives  which  are  now  impeached, will 
then  appear  to  have  been  upright;  many  good  desires  and 
intentions,  which  for  want  of  power  to  execute  them,  were 
never  brought  to  light,  will  then  be  manifested ;  and  many 
noble  deeds  of  benevolence,  which  were  carefully  con- 
cealed from  the  world,  will  then  be  published. 

And  here  while  on  the  subject  of  the  things  which  will 
be  brought  into  judgment,  and  the  discoveries  which  will 
be  made  in  the  day  of  judgment,  a  question  is  suggested 
whether  the  sins  of  the  saints  will  in  that  day  be  publish- 
ed ?  Some  suppose  they  will  not,  as  they  are  all  forgiven 
in  Christ;  and  as  the  Scriptures  represent  them  as  blotted 
out,  covered,  cast  into  the  depths  of  the  sea,  and  remem- 
bered no  more.  Others  suppose  they  will  be  published, 
in  order  to  manifest  before  the  assembled  universe,  the 
glory  of  that  grace  which  has  pardoned  them.  And  this 
latter  opinion  seems  to  be  clearly  supported,  by  that  text 
already  quoted,  Eccl.  xii.  14,  "  God  shall  bring  ci;er^work 
into  judgment,  with  every  secret  thing,  whether  it  be  good^ 
or  whether  it  be  eviV — Be  this  however  as  it  may,  it  is 
certain  the  sins  of  the  saints  will  not  be  alledged  against 
them  to  their  condemnation ;  neither  will  they  be  publish- 
ed to  their  disgrace  or  confusion. 

The  truth  of  what  is  alledged  for  or  against  each  indi- 
vidual, we  are  authorized  to  believe  will  be  proved  by  evi- 
dence^ and  such  evidence  as  will  place  it  beyond  all  doubt. 
Men  who  have  been  companions  in  wickedness,  will  pro- 
bably be  compelled  to  bear  testimony  against  each  other. 
They  who  have  warned  the  wicked,  and  all  who  have 
been  acquainted  with  their  wicked  deeds,  will  probably 
be  called  to  bear  testimony  against  them ;  and  in  like 
manner  all  who  have  been  acquainted  with  the  good  ac- 
tions of  the  righteous  will  probably  be  called  to  bear  tes- 
timony to  them.  Angels  also,  as  in  the  execution  of  their 
office  of  ministering  spirits,  they  have  been  much  conver- 
sant with  our  world,  will  probably  be  called  to  bear  testi- 
mony. And  even  inanimate  nature  is  represented  as  bear- 
ing testimony  against  the  wicked,  James  v.  1,  3,  4,  "Go 
to  now,  ye  rich  men,  weep  and  howl  for  your  miseries  that 
shall  come  upon  you.  Your  gold  and  silver  is  cankered ; 
and  the  rust  of  them  shall  be  a  witness  against  you,  and 
shall  eat  your  flesh  as  it  were  fire.  Ye  have  heaped  treas- 
ure together  for  the  last  days.    Behold,  the  hire  of  the 

YOJ  .    II.  fi 


42  SERMON    LV. 

labourers  who  have  reaped  down  your  fields,  which  is  of 
you  kept  back  by  fraud,  crieth."  God  himself  will  also 
be  a  witness.  Mai.  iii.  5.  "  I  will  come  near  to  you  to 
judgment,  and  I  will  be  a  swift  witness  against  the  sorcer- 
ers, and  against  the  adulterers,  and  against  false  swearers, 
and  against  those  that  oppress  the  hireling  in  his  wages, 
the  widow,  and  the  fatherless,  and  that  turn  aside  the 
stranger  from  his  right,  and  fear  not  me  saith  the  Lord  of 
hosts."  The  divine  omniscience  is  probably  one  of  those 
books,  which  it  is  said  will  be  opened  in  that  day.  This 
is  a  figurative  expression  intended  to  denote  the  perfect 
acquaintance  of  God  with  all  the  actions  of  his  creatures. 
The  divine  testimony  to  the  actions  of  men,  will  establish 
the  truth  with  respect  to  them  beyond  all  doubt ;  since  he 
cannot  either  be  deceived  himself,  or  deceive  others.  And 
with  the  testimony  of  the  divine  omniscience,  will  agree 
that  of  conscience.  Conscience,  however  its  voice  may 
now  be  disregarded,  or  however  it  may  now  be  lulled  to 
sleep,  or  seared  as  with  a  hot  iron,  will  then  be  awaked 
to  perform  its  office ;  and  its  voice  must  then  be  heard  ; 
and  it  will  bear  its  testimony  to  the  truth  of  the  charges 
brought  against  the  wicked.  And  they  will  stand  con- 
victed, not  only  by  the  testimony  of  men  and  angels,  and 
of  God  himself;  but  also  by  the  testimony  of  their  own 
consciences.  They  will  be  self-convicted  and  self-con- 
demned ;  and  thus  every  mouth  will  be  stopped,  and  the 
whole  world  of  the  ungodly  stand  guilty  before  God. 

How  long  a  time  this  trial  will  occupy  we  know  not. 
The  time  is  called  in  Scripture  a  day;  but  by  this  we  are 
most  probably  to  understand  not  a  common  day,  but  a 
season  of  time,  as  the  term  is  sometimes  used  in  Scripture. 

The  trial  being  ended  and  the  characters  of  men  fairly 
brought  to  light,  what  remains  will  be  to  pronounce  and 
execute  the  sentence.  This  will  be  pronounced  according 
to  the  characters  of  men.  They  that  have  done  good  will 
be  acquitted,  and  they  whose  works  have  been  evil  will 
be  condemned.  Sentence  will  be  pronounced  according 
to  the  works  of  men.  This  is  abundantly  evident  from 
the  following  texts  of  Scripture.  John  v.  28,  29.  "  The 
hour  is  coming,  in  the  which  all  that  are  in  the  graves 
shall  liear  his  voice,  and  shall  come  forth  ;  they  that  have 
done  good,  unto  the  resurrection  of  life ;  and  they  that  have 
done  evil,  unto  the  resurrection  of  damnation."     Ps.  vi.  2, 


JUDGMENT.  43 

12.  "  Thou  renderest  to  every  man  according  to  his  worksP 
Prov.  xxiv.  12.  "  Shall  not  he  render  to  every  man  accord- 
ing to  his  ivorks.''''  Mat.  xvi.  27.  "  The  Son  of  man  shall 
come  in  the  glory  of  his  Father,  with  his  angels ;  and  then 
he  shall  reward  every  man  according  to  his  ivorks.^''  Rom. 
ii.  6.  "  Who  will  render  to  every  man  according  to  his  deeds.''' 
Rev.  ii.  23.  "  I  will  give  unto  every  one  of  you  according  to 
your  works.''''  Rev.  xx.  12,  13.  "The  dead  were  judged 
out  of  those  things  which  were  written  in  the  books,  ac- 
cording  to  their  works.  And  they  were  judged  every  man 
according  to  their  works.''"'  And  Rev.  xxii.  12.  "  Behold,  I 
come  quickly ;  and  my  reward  is  with  me,  to  give  every 
man  according  as  his  ivork  shall  be." — The  wicked  will  be 
punished  according  to  their  works,  and  ybr  their  works  too. 
The  sentence  which  will  be  pronounced  upon  them  will 
be  their  just  desert.  And  the  righteous  will  be  rewarded, 
also  according  to  their  works,  but  not  for  their  works.  Their 
salvation  will  all  be  of  free  grace;  and  their  reward  will 
be  of  grace  and  not  of  debt.  If  they  were  to  be  dealt 
with  according  to  law,  they  would  be  condemned  and 
perish;  but  Christ  has  answered  the  demands  of  the  law 
for  them,  and  they  are  saved  by  grace  through  his  right- 
eousness. But  works  will  be  the  evidence  of  their  inte- 
rest in  that  righteousness ;  and  the  works  of  the  wicked 
will  also  be  the  evidence  of  their  want  of  an  interest  in 
that  righteousness.  Hence,  works  will  be  the  rule  ac- 
cording to  which  sentence  will  be  pronounced;  and  in 
vain  do  any  hope  to  be  acquitted  by  Christ  whose  works 
are  evil. 

The  different  sentences  which  will  be  pronounced,  we 
have  contained  in  Mat.  xxv.  Sentence  will  first  be  pro- 
nounced upon  the  righteous.  "  Then  shall  the  King  say 
unto  them  on  his  right  hand.  Come,  ye  blessed  of  my  Fa- 
ther, inherit  the  kingdom  prepared  for  you  from  the  foun- 
dation of  the  world."  How  transporting  will  this  sentence 
be  !  With  what  joy  and  rapture  will  it  fill  the  saints  !  They 
are  acquitted — they  are  invited  near  the  King  of  saints  as 
his  favorites  !  they  are  called  blessed,  and  blessed  of  the 
Father  !  an  inheritance  is  awarded  them,  even  a  kingdom! 
and  this  too  prepared  for  them  long  before  they  had  an 
existence  ;  even  from  the  foundation  of  the  world !  Who 
of  us  my  brethren  will  be  so  unspeakably  blessed,  as 
to  belong  to  the  happy  number,  who  shall  receive  this 
blessed  sentence  ? 


4i  SERMON   LV. 

But  0!  what  a  different  sentence  remains  to  be  pro- 
nounced !  "  Then  shall  he  say  also  unto  them  on  the  left 
hand,  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels." — Avi^ful  sentence ! 
Every  woi'd  is  emphatical  and  big  with  terror !  To  be 
banished  from  the  source  of  happiness!  to  be  forced 
away,  pronounced  accursed,  and  with  the  heavy  curse  of 
the  Almighty  resting  upon  them !  to  be  doomed  to  fire; 
and  everlasting  fire  !  and  this  too,  prepared,  made  ready 
by  the  Almighty  God  to  punish  his  enemies  !  and  prepared 
for  his  worst  enemies,  even  the  devil  and  his  angels !  Who 
can  endure  such  a  sentence  as  this !  And  is  there  not 
danger,  that  some  of  you,  my  hearers,  will  receive  this 
sentence  ?  Remember  it  will  be  pronounced  on  all  work- 
ers of  iniquity,  and  on  all  who  are  not  united  to  the  Lord 
Jesus  Christ  by  faith  in  him.  Are  there  any  such  in  this 
assembly.''  You  are  warned  of  your  danger.  Take  warn- 
ing and  flee  from  the  wrath  that  is  to  come.  It  is  now  a 
time  of  mercy.  Christ  now  invites  you  to  come  unto  him 
by  faith  and  be  saved ;  but  if  you  now  turn  a  deaf  ear  to 
his  invitations,  you  must  then  hear  from  his  lips  the  awful 
sound — depart. 

Sentence  being  pronounced,  the  execution  thereof  will 
follow.  These  shall  go  away  into  everlasting  punishment : 
but  the  righteous  into  life  eternal."  Mat.  xxv.  46.  The 
wicked,  with  devils,  now  their  deceivers,  but  then  their 
tormentors,  must  go  away  from  all  happiness,  down  to 
unspeakable  misery,  which  shall  never  end.  But  the 
righteous  shall  enter  with  Christ  into  that  perfect,  un- 
speakable, and  eternal  blessedness,  which  he  has  pur- 
chased and  prepared  for  them. 

What  will  then  become  of  our  world,  we  know  not,  ex- 
cept that  the  Scriptures  inform  us,  2  Pet.  iii.  10. 1 1.  "  The 
heavens  shall  pass  away  with  a  great  noise,  and  the  ele- 
ments shall  melt  with  fervent  heat,  the  earth  also,  and  the 
works  that  are  therein,  shall  be  burned  up — all  these 
things  shall  be  dissolved." 

I  conclude  this  solemn  subject  with  the  exhortation  of 
the  Apostle  Peter.  (2  Pet.  iii.  14,)  "Wherefore,  beloved, 
seeing  that  ye  look  for  such  things,  be  diligent  that  ye 
may  be  found  of  him  in  peace,  without  spot  and  blame- 
less."  ^AMEir. 


SERMON   LVI 

HELL. 
MATTHEW  XXV.  46.    FIRST    CLAUbE. 

''  And  these  shall  go  away  into  everlasting  punishment.'' 


We  have  in  former  discourses  attended  to  the  solemn 
transactions  of  the  judgment  day ;  and  have  heard  the 
ditferent  sentences  which  will  then  be  pronounced  upon 
the  righteous  and  upon  the  wicked.  To  the  righteous, 
the  Judge  will  say,  "  Come  ye  blessed  of  my  Father,  in- 
herit the  kingdom  prepared  for  you  from  the  foundation 
of  the  world."  Mat.  xxv.  34.  But  to  the  wicked,  he  will 
say,  "  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels,"  Mat.  xxv.  41. 
Our  text,  with  the  rest  of  the  verse,  contain  the  execu- 
tion of  these  sentences.  "  And  these  shall  go  away  into 
everlasting  punishment;  but  the  righteous  into  life 
eternal. 

From  the  description  given  by  our  Saviour  in  the  25th 
chapter  of  Matthew,  of  the  proceedings  of  the  judgment 
day,  it  appears,  that  sentence  will  first  be  pronounced  up- 
on the  righteous ;  but  that  the  sentence  pronounced  upon 
the  wicked,  will  be  first  executed.  To  treat  of  the  jmn- 
ishment  of  the  tvickcd.,  will  therefore  be  the  first  in  order. 
This  is  the  subject  of  our  text.  "  These" — that  is  the 
persons  who  in  the  judgment  day  will  be  placed  on  the 
left  hand  of  the  Judge,  and  after  a  full  and  impartial  trial 
will  be  proved  to  be  wicked ;  and  on  whom  the  sentence 
will  be  pronounced,  "  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels," — 
*•  these  shall  go  away  into  everlasting  punishment." 

This  brethren  is  a  dreadful  subject,  and  one  which  the 
wicked  generally  dislike  to  hear.     But  it  makes  a  part  of 


46  SERMON   LVI. 

that  system  of  truth,  which  God  has  thought  proper  to 
reveal ;  and  of  that  whole  counsel  of  God,  which  it  is 
my  duty,  not  to  shun  to  declare  unto  you.  And  it  is  im- 
portant that  the  truth  in  our  text,  dreadful  as  it  is,  should 
be  declared,  that  the  wicked  may  be  warned  of  their 
danger,  and  be  persuaded  by  the  terrors  of  the  Lord, 
while  there  is  yet  hope,  to  flee  from  the  wrath  to  come. 

The  future  punishments  of  the  wicked,  may  be  divided 
into  those  of  loss^  and  those  of  sense. 

1.  The  wicked  shall  suffer  the  loss  of  all  good.  This 
is  included  in  the  sentence,  "  depart  from  me ;"  and  in 
the  account  which  our  text  gives  of  its  execution — "  these 
shall  go  away."  They  shall  depart  or  go  away  from  God, 
which  signifies,  not  only  a  banishment  from  his  presence ; 
but  also  a  total  exclusion  from  his  favour.  In  this  life, 
the  wicked,  though  God  is  angry  with  them  every  day, 
and  though  they  taste  something  of  his  wrath,  are  never- 
theless the  subjects  of  many  mercies ;  and  all  these  mer- 
cies flow  originally  from  God.  But  in  hell,  being  banish- 
ed from  the  presence  and  favour  of  God,  they  shall  be 
deprived  of  all  the  comforts  they  enjoyed  in  this  life ;  and 
besides,  they  shall  lose  all  the  joys  of  heaven.  After  the 
day  of  judgment,  the  wicked  shall  no  more  stand  in  the 
congregation  of  the  righteous.  The  crown  of  righteous- 
ness and  glory,  reserved  in  heaven  for  the  saints,  they 
shall  never  wear.  The  kingdom  prepared  from  the  found- 
ation of  the  world,  they  shall  never  inherit.  On  the  gold- 
en pavements  of  the  New  Jerusalem,  their  feet  shall  nev- 
er stand.  That  house  not  made  with  hands,  eternal  in 
the  heavens ;  and  those  mansions  which  the  Saviour  hath 
gone  to  prepare,  they  shall  never  occupy.  In  that  inher- 
itance which  is  incorruptible,  undefiled,  and  unfading, 
they  shall  have  no  part.  Of  those  living  pleasures  which 
are  at  God's  right  hand  evermore,  they  shall  never  par- 
take. That  rest  which  remaineth  for  the  people  of  God, 
they  shall  never  enter.  And  with  the  blessed  society  of 
heaven,  they  shall  never  associate.  All  this  happiness, 
they  must  lose  ;  and  from  all  these  joys  they  must  forever 
depart.  And  they  will  also  be  excluded  from  all  hope. 
In  this  world,  in  the  midst  of  the  greatest  distresses,  hope 
of  better  days  is  a  great  support  and  comfort ;  but  then 
hope,  the  last  refuge  of  the  miserable,  will  die. 

2.  The  future  misery  of  the  wicked  will  consist,  not 


HELL.  4  / 

only  in  a  punishment  of  loss,  but  also  of  sense.  They 
shall  not  only  be  deprived  of  all  good,  but  shall  also  en- 
dure a  positive  misery ;  and  shall  have  a  sense  or  feeling 
of  the  most  exquisite  torments. 

The  place  w^here  the  wicked  shall  be  punished  is  call- 
ed in  Scripture  by  several  names,  expressive  of  its  dread- 
fulness.  It  is  called  a  "  prison,"  1  Pet.  iii.  19 ;  "  the  bot- 
tomless pit,"  Rev.  XX.  1 ;  "a  furnace  of  fire,"  Rev.  xiii. 
42 ;  "a  lake  of  fire  burning  with  brimstone,"  Rev.  xix. 
20,  "Hell,"  Luk.  xvi.  23;  and,  " outer  darkness,"  Mat. 
viii.  12. 

The  torments  of  the  wicked  in  this  place,  are  described 
in  Scripture,  in  the  strongest  language,  and  by  the  most 
dreadful  images.  Let  us  attend  to  the  description  of 
these  torments  given  in  the  word  of  God. 

The  wicked  shall  there  continually  endure  the  agonies 
of  death :  for  their  punishment  is  repeatedly  called  dcathy 
and  the  second  death.  They  shall  be  forever  dying,  or  for- 
ever enduring  the  agonies  of  death,  and  yet  never  die. 
Some  of  you  have  seen  persons,  writhing  and  struggling 
for  an  hour  or  a  day  in  the  agonies  of  death.  Suppose 
these  agonies  continued  without  intermission,  and  without 
end,  and  you  may  have  a  faint  idea  of  the  second  death, 
or  the  punishment,  which  in  hell  awaits  the  wicked. 
Fain  would  the  wicked  die,  and  thus  end  their  torment ; 
but  this  favour  will  be  denied  them. 

The  torments  of  the  wicked  are  also  represented  by 
darkness — as  we  read.  Mat.  xxii.  13,  "  Then  said  the  King 
to  the  servants,  bind  him  hand  and  foot,  and  take  him 
away,  and  cast  him  into  outer  darkness" — and  Mat.  xxv. 
30 ;  "  Cast  ye  the  unprofitable  servant  into  outer  dark- 
ness." This  will  probably  be  literally  true.  And  further, 
the  Scriptures  probably  intend  hereby  to  express,  the 
horror  of  mind,  of  which  darkness  is  a  fit  emblem.  No 
ray  of  hope  will  there  ever  beam  upon  the  soul ;  but  com- 
plete despair  will  forever  reign.  And  as  though  simple 
darkness  was  not  strong  enough  to  express  the  gloom,  and 
horror,  and  despair  of  the  wicked  in  hell,  the  word  outer 
or  utter  is  added  to  show  that  the  darkness  will  be  ex- 
treme. And  it  is  elsewhere  said,  "  to  whom  the  mist  of 
darkness  is  reserved  forever."  2  Pet.  ii.  17.  And  as 
though,  this  still  was  not  strong  enough  to  express  the 
horror  and  despair  of  the  wicked  in  hell,  in  another  place, 


48  SERMON   LVI. 

it  is  said  of  them,  "  to  whom  is  reserved  the  blackness  of 
darkness  forever."  Jude  13. 

The  torments  of  the  wicked  are  also  represented,  very 
frequently,  by  fire.  The  rich  man  in  hell,  cried — "  send 
Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water, 
and  cool  my  tongue:  for  I  am  tormented  in  this  flame." 
Luk.  xvi.  24.  And  we  elsewhere  read — "  He  will  burn 
up  the  chaff  with  unquenchable  fire."  Mat.  iii.  12.  "  The 
Son  of  man  shall  send  forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all  things  that  offend,  and  them 
which  do  iniquity ;  and  shall  cast  them  into  a  furnace  of 
fire.  Mat.  xiii.  41,  42.  "Depart  from  me  ye  cursed  into 
everlasting  fire.  Mat.  xxv.  41.  "  Whosoever  was  not 
found  written  in  the  book  of  life  was  cast  into  the  lake  of 
fire."  Rev.  xx.  15.  "  He  shall  be  tormented  with  fire  and 
brimstone — and  the  smoke  of  their  torment  ascendeth  up 
forever  and  ever."  Rev.  xiv.  10,  11.  In  all  these  and  sev- 
eral other  texts,  the  future  punishment  of  the  wicked  is 
represented  by  fire. 

It  has  been  made  a  question,  whether  these  expressions 
are  to  be  taken  literally  or  figuratively ;  that  is,  whether 
there  will  be  a  material  fire  into  which  the  wicked  shall 
be  cast ;  or  whether,  as  the  pain  occasioned  by  fire  is 
most  acute,  the  word  is  not  used  in  application  to  the 
future  punishment  of  the  wicked,  to  express  its  extreme 
greatness.  The  solution  of  this  question,  could  it  be 
solved,  would  be  of  small  importance  to  us;  for  these  ex- 
pressions certainly  teach,  that  whether  there  be  a  materi- 
al fire  or  not,  the  punishment  of  the  wicked  will  be  ex- 
ceedingly great,  like  to  the  pain  occasioned  by  fire.  And 
it  is  worthy  of  particular  attention,  that  very  strong  ex- 
pressions are  used  to  set  forth  the  extreme  heat  of  this 
fire,  or  the  extremity  of  the  torment,  which  the  wicked 
shall  endure.  It  is  a  fire  prepared^  ?i  furnace  of  fire,  a  laka 
hurnin<r  with  fire  and  brimstone^  and  an  unquenchable  fire,  in- 
to which  the  wicked  shall  be  cast^  so  that  they  shall  be 
overwhelmed  and  tormented  in  every  part.  Were  you 
compelled  to  hold  only  your  finger  for  a  few  minutes  in  a 
common  fire,  the  pain  would  be  almost  insupportable. 
What  then  would  be  the  pain  endured  if  the  whole  body 
were  exposed  to  the  fire  ?  And  still  more  if  cast  into  a 
furnace  of  fire,  and  a  lake  of  fire  and  brimstone,  and 
there  forbid  to  die  ?  The  pain  would  be  great  beyond 
all  conception.   Such  will  bethe  sufferings  of  the  wicked. 


HELL.  4^ 

Again,  the  punishment  of  the  wicked  is  represented  in 
Scripture  by  a  worm  that  dieth  not — as  we  read,  Mark  ix, 
44,  "  Where  their  worm  dieth  not."  By  the  worm  that 
dieth  not,  we  are  to  understand  a  guilty  conscience. 
However  it  may  now  be  lulled  to  sleep,  or  seared  as 
with  a  hot  iron,  conscience  will  then  be  awaked  to  per- 
form its  office.  The  sinners  crimes  will  be  set  in  order 
before  him ;  they  will  be  recalled  to  his  recollection,  and 
conscience  will  continually  upbraid  and  sting  his  soul  at 
their  remembrance ;  and  "  a  wounded  spirit  who  can 
bear  .'*"  Prov  xviii.  14.  When  the  sinner  looks  back,  and 
views  his  crimes  with  all  their  aggravations;  when  he 
considers  how  many  opportunities  he  had  to  escape  mise- 
ry, and  how  many  calls  and  warnings  he  received ;  when 
he  recollects  for  what  he  slighted  them,  and  for  what  he 
lost  his  soul;  and  when  he  looks  forward,  and  can  dis- 
cover no  end  to  his  miseries — surely  the  stings  of  con- 
science must  be  dreadful.  Of  the  dreadfulness  of  this  in- 
gredient in  future  misery,  we  may  form  some  faint  idea, 
from  what  we  see  some  suffer  in  this  life,  when  their  con- 
sciences are  awaked  to  a  sense  of  their  guilt  and  danger. 

Again,  the  wicked  are  represented  as  covered  with 
shame  and  everlasting  contempt.  "  And  many  of  them  that 
sleep  in  the  dust  of  the  earth  shall  awake — some  to  shame 
and  everlasting  contempt."  Dan  xii.  2.  They  will  be  dis- 
graced in  the  eyes  of  all  holy  beings,  and  also  in  the  eyes 
of  their  companions  in  misery,  and  in  their  own  opinion 
of  themselves.  And  they  will  be  despised  by  God,  by 
angels,  and  by  saints  ;  and  we  have  reason  to  believe  al- 
so by  devils  and  by  one  another. 

Further  the  miseries  of  the  wicked  are  represented  by 
iceepinir^  and  luailing^  and  gnashing  of  teeth.  As  we  read 
Mat.  viii.  12.  "The  children  of  the  kingdom  shall  be 
cast  into  outer  darkness:  there  shall  be  weeping  and 
gnashing  of  teeth."  And  Mat.  xiii.  42.  "  And  shall  cast 
them  into  a  furnace  of  fire ;  there  shall  be  wailing  and 
gnashing  of  teeth."  They  shall  weep  under  an  exquisite 
sense  of  their  present  torments.  They  shall  wail  or  la- 
ment over  their  folly,  which  brought  them  to  this  place  of 
torment.  And  they  shall  gnash  their  teeth  with  pain,  and 
with  envy  at  the  happiness  of  the  righteous  of  which  they 
will  be  sensible,  and  with  rage  and  malice  against  God 

VOL,    Hi  7 


50  SERMON   LVI. 

and  one  another,  and  through  despair  under  a  sense  of 
their  helpless  and  hopeless  condition. 

Once  more,  the  society  of  the  wicked  in  hell  will  great- 
ly aggravate  their  misery.  The  wicked  will  there  be  as- 
sociated, not  only  with  each  other ;  but  also  with  the  dev- 
il and  his  angels.  For  they  will  be  sentenced  to  "  de- 
part into  everlasting  fire,  prepared  for  the  devil  and  his 
angels."  Mat.  xxv.  41.  Devils  will  there  be  their  tor- 
mentors ;  for  if  they  now  delight  in  destroying  them,  and 
bringing  them  to  that  place  of  torment,  they  will  doubt- 
less then  delight  in  tormenting  them.  And  wicked  men 
also  will  there  torment  one  another.  For  they  will  min- 
gle together,  with  all  those  dreadful  passions  which  they 
possess,  let  loose,  and  inflamed,  and  unrestrained  by 
those  checks  which  now  keep  them  within  some  bounds. 
Amidst  all  the  restraints  under  which  wicked  men  now 
are,  they  often  greatly  torment  one  another.  What  will 
they  then  do  hereafter,  when  their  wicked  propensities 
and  passions  will  be  greatly  increased,  and  the  restraints 
under  which  they  now  are  be  removed  ? 

Such,  my  hearers,  is  the  scriptural  account  of  the  fu- 
ture torments  of  the  wicked.  Of  these  torments  there 
will  doubtless  be  different  degrees.  Though  the  very  least 
degree  which  shall  be  endured  w  ill  be  unspeakably  dread- 
ful ;  yet  a  greater  degree  of  punishment  will  doubtless  be 
inflicted  on  some  than  on  others.  The  greatest  sinners 
all  circumstances  considered,  will  be  punished  with  a 
greater  misery,  than  those  who  came  short  of  them  in  sin. 
This  is  an  equitable  principle ;  and  the  Scriptures  fre- 
quently teach  that  this  will  be  the  case.  It  is  taught  in 
the  following  passage,  Luk.  xii.  47,  48.  "  That  servant 
which  knew  his  lord's  will,  and  prepared  not  himself, 
neither  did  according  to  his  will,  shall  be  beaten  with 
many  stripes.  But  he  that  knew  not,  and  did  commit 
things  worthy  of  stripes,  shall  be  beaten  with  few  stripes. 
For  unto  whomsoever  much  is  given,  of  him  shall  be  much 
required."  The  greater  abilities  and  opportunities  per- 
sons have  to  know  the  will  of  God,  and  their  duty ;  and 
the  longer  they  enjoy  them,  the  greater,  if  they  perish, 
will  be  their  misery.  What  an  awakening  consideration 
should  this  be  to  us  !  For  we  are  exalted  to  heaven  in 
point  of  privileges.  And  if  we  should  perish,  we  must 
have  our  portion  in  the  hottest  regions  of  the  infernal 


HELL.  51 

world.     Let  this  dreadful  thought  have  its  due  weight  up- 
on our  minds. 

The  future  misery  of  the  wicked,  whether  it  be  great- 
er or  less,  will,  we  have  reason  to  believe,  be  in  all  com- 
plete. All  will  be  full  of  torment,  though  the  capacity  of 
some  to  bear  it,  will  be  greater  than  that  of  others ;  as  in 
vessels  of  greater  and  less  dimensions,  all  may  be  equally 
full,  and  yet  some  contain  more  than  others.  All  these 
miseries  will  be  without  intermission.  For  we  are  told, 
"  they  have  no  rest  day  nor  night."  Rev.  xiv.  11.  If  they 
might  have,  now  and  then,  a  short  respite  from  pain,  or 
only  a  short  mitigation,  it  would  be  a  great  relief  But 
they  shall  not  have  an  hour's  or  a  moment's  relief  or  miti- 
gation. On  the  contrary,  it  is  probable,  their  capacities 
tor  torment,  and  their  torments  themselves  will  continual- 
ly increase. 

And  what  is  of  all  others  the  most  terrible  considera- 
tion is,  that  all  this  unspeakably  dreadful  torment  will  be 
eternal  or  strictly  without  end.  For,  as  our  text  declares, 
"  these  shall  go  away  into  everlasting  punishment."  Here 
the  same  word  is  used  in  the  original,  to  express  the  du- 
ration of  the  misery  of  the  wicked,  as  in  the  latter  clause 
of  the  verse  is  used  to  express  the  duration  of  the  happi- 
ness of  the  righteous.  "  But  the  righteous  into  life  eter- 
naV  Numerous  texts  of  Scripture  might  be  quoted  to 
establish  the  same  point,  that  the  duration  of  the  misery 
of  the  wicked  will  be  strictly  without  end.  But  as  we 
have  already  particularly  attended  to  the  proofs  of  this  doc- 
trine, when  treating  of  the  misery  of  that  estate  into 
which  the  fall  brought  mankind,  we  shall  not  here  dwell 
upon  this  point. 

Review  now,  brethren,  this  dreadful  subject. — ^What 
an  unspeakably  and  inconceivably  terrible  punishment 
awaits  the  wicked !  To  be  separated  from  all  the  little 
happiness  they  enjoyed  in  this  life !  To  be  banished 
from  God,  and  excluded  from  his  presence  and  favour ! 
To  be  shut  out  of  heaven,  and  denied  its  blessedness ! 
To  be  shut  up  in  the  bottomless  pit  of  hell !  To  be  al- 
ways enduring  the  agonies  of  death,  and  yet  forbid  to 
die !  To  be  cast  into  outer  darkness,  and  the  mist  of 
darkness,  and  the  blackness  of  darkness — the  victims  of 
horror  and  despair!  To  be  plunged  into  a  lake  burning 
with  fire  and  brimstone  !     To  be  unceasingly  han  assed 


52  SERMON   LVI. 

with  the  Worm  that  dieth  not — a  guiUy  conscience  !  To 
be  covered  with  shame  and  everlasting  contempt !  To 
be  continually  weeping  and  wailing  and  gnashing  the 
teeth !  To  be  associated  with  devils,  and  fellow  damned 
spirits  !  To  endure  all  this  torment  without  a  moment's 
relief  or  mitigation— no  rest,  day  or  night!  And  all  this 
too,  without  a  gleam  of  hope  that  the  misery  will  ever 
terminate  !  Who  can  endure  such  wretchedness  !  We 
can  now  scarcely  bear  to  hear  of  it.  The  recital  makes 
tjs  shudder.     What  then  will  it  be  to  experience  it  ? 

And  are  any  of  you,  my  hearers,  in  danger  of  all  this 
unspeakably  dreadful  misery  ?  Look  into  the  word  of 
God,  and  you  may  there  find  the  characters  drawn  for 
whom  it  is  prepared.  If  any  of  these  characters  belong 
to  you,  you  are  in  danger.  Thou  art  the  man  or  the  wo- 
man who  shall  soon  experience  all  this  torment,  unless 
you  speedily  repent,  and  by  faith  flee  to  Christ  for  refuge 
from  the  w  rath  to  come. 

The  unbeliever,  the  scofTer,  and  the  reviler ;  the  pro- 
fane who  dare  now  to  trifle  with  the  name  of  God  and 
with  damnation ;  the  blasphemer,  the  perjured,  the  Sab- 
bath breaker,  the  disobedient  to  parents,  the  malicious, 
the  revengeful,  the  unforgiving,  the  murderer,  the  drunk- 
ard, the  unclean,  the  unjust,  the  extortioner,  the  oppress- 
or, the  thief,  the  liar,  the  backbiter,  and  the  covetous ; 
the  prayerless,  the  unregenerate,  the  impenitent,  the  self- 
righteous,  the  formalist,  and  the  hypocrite.  All  these, 
and  such  like  characters,  are  in  danger ;  and  unless  they 
repent,  believe  in  Christ,  and  live  ncM^  and  holy  lives, 
they  will  assuredly  have  their  part  in  the  lake  m  hich 
burnetii  with  fire  and  brimstone,  where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. — If  any  of  these  char- 
acters belong  to  any  of  you,  you  are  in  danger. 

I  beseech  you,  my  hearers,  to  pause  and  consider.  Do 
not  turn  away  from  this  subject;  and  shocked  at  its  dread- 
fulness,  or  disgusted  with  the  preacher  for  thus  wounding 
your  ears,  and  attempting  to  disturb  your  peace,  refuse  to 
consider  your  state  and  danger.  I  have  told  you  the 
plain  truths  of  God's  word,  in  the  very  language  in  which 
he  has  thought  proper  to  have  them  recorded ;  and  you 
must  hear  these  truths  now.  and  profit  by  them,  or  you 
must  feel  them  forever  hereafter.  Be  wise  therefore,  and 
examine  yourselves  carefully,  that  you  may  know  whether 


HELL.  53 

you  are  in  danger  or  not.  Can  you  dwell  with  devouring 
tire  ?  Can  you  endure  everlasting  burnings  ?  Can  you 
bear  the  miseries  which  have  been  but  faintly  described  ? 
Will  you  risk  these  torments  for  the  momentary  pleasures 
of  sin  ? 

O  think  of  that  tremendous  word,  forever.  You  are.' 
sometimes  almost  distracted  Mith  a  pain  in  a  single  mem- 
ber for  an  hour  or  a  night.  How  long  and  insupportable 
does  a  single  night  appear,  when  you  are  in  this  condi- 
tion ?  With  what  anxiety  do  you  look  for  the  morning, 
hoping  that  with  it  may  come  relief?  With  what  solici- 
tude do  you  inquire  after  the  hour  of  the  night  ?  Can  you 
then  endure  to  be  tormented  with  inexpressibly  greater 
pain  than  any  of  you  ever  felt  in  this  life,  not  merely  in 
one  part,  or  one  member,  but  in  all  your  members,  and  in 
every  part,  both  soul  and  body  ?  And  this  too  without  a 
moment's  intermission,  and  without  end  ?  In  vain  will 
you  there  look  for  morning.  For  there  is  the  blackness 
of  darkness  forever.  Not  a  ray  of  hope  that  you  will  ever 
be  relieved,  will  ever  beam  upon  your  soul.  When  you 
have  spent  millions  of  millions  of  ages,  in  indescribable 
anguish,  should  you  ask  the  hour  of  the  night,  the  answer 
would  be — forever.  When  you  have  passed  again  through 
the  same  long  period,  should  you  repeat  your  question, 
still  you  would  receive  the  same  answer — -forever ;  and 
ivill  be  as  far  from  the  termination  of  your  misery,  as  you 
were  the  first  moment  it  commenced. 

Omy  hearers!  the  subject  is  overwhelming!  It  is  pain- 
ful to  dwell  upon  it !  From  those  slippery  places  on  which 
you  stand,  where  you  are  every  moment  in  danger  of  sink- 
ing into  the  fiery  gulf  below,  let  me  direct  and  hasten  you 
to  a  place  of  safety.  You  are  yet  prisoners  of  hope.  God 
is  still  waiting  to  be  gracious.  He  is  now  exhorting  you 
to  flee  from  the  wrath  to  come.  He  is  now  saying  to  you, 
"  As  I  live,  I  have  no  pleasure  in  the  death  of  the  wicked ; 
but  that  the  wicked  turn  from  his  way  and  live;  turn  ye, 
turn  ye  from  your  evil  ways ;  for  why  will  ye  die  .'*"  Ezek. 
xxxiii.  11.  Christ  the  Saviour  is  now  inviting  you  to  him 
for  protection  and  safety.  Flee  to  him  by  faith,  without 
delay.  If  you  would  escape,  lose  no  time.  Escape  quick- 
ly. Escape  for  thy  life.  You  are  walking  on  the  brink 
of  eternal  ruin,  and  the  next  step  you  take  forward  in 
your  present  course,  your  feet  may  slide,  and  you  plunge 


51  SERMON    LVII. 

into  the  fiery  gulf;  and  then  you  will  be  irrecoverably 
lost,  forever,  May  the  God  of  mercy  and  power  make 
you  sensible  of  your  danger,  and  induce  you  to  flee  from 
the  wrath  to  come,  to  the  refuge  revealed  in  his  word. — 
Amen. 


SERMON   LVII. 

HEAVEN. 
MATTHEW  XXV.  46.    LAST  CLAUSE. 

"  But  the  righteous  into  life  eternal.'^ 


We  have  considered  the  misery  to  which  the  wicked 
shall  be  doomed  at  the  judgment  day.  This  was  a  dread- 
ful subject.  A  more  pleasing  one  now  claims  our  atten- 
tion— the  happiness  on  Avhich  the  righteous  shall  in  that 
day  enter. 

The  righteous  having,  in  the  general  judgment,  been 
separated  from  the  wicked;  and  openly  acknowledged 
and  acquitted,  shall  receive  the  joyful  sentence,  "  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world."  Having  re- 
ceived this  blessed  sentence,  they  will  be  present  to  hear 
the  dreadful  sentence,  which  shall  immediately  after  be 
pronounced  upon  the  wicked ;  and  will,  we  have  reason 
to  believe,  be  eye  witnesses  of  the  execution  of  this  sen- 
tence. They  will  see  the  wicked  go  away  into  everlasting 
punishment,  and  will  approve  of  their  doom;  and  to  this 
approbation  we  are  most  probably  to  refer,  what  the 
apostle  saith,  1  Cor.  vi.  2,  3.  "  Do  ye  not  know  that  the 
saints  shall  judge  the  world  ?  Know  ye  not  that  we  shall 
judge  angels?" 

The  wicked  having  gone  away  into  everlasting  punish- 
ment, and  the  smoke  of  their  torment  having  begun  to  as- 
cend up  forever  and  ever — the  righteous  shall  follow  their 
Redeemer,  from  the  place  of  judgment,  into  the  glorious 


HEAVEN.  55 

kingdom  just  given  to  them;  and  which  had  been  prepa- 
red for  them  from  the  foundation  of  the  world,  whei-e  they 
shall  enjoy  eternal  life. 

All  the  happiness  of  heaven  is  in  our  text  included  i^ 
this  expression,  "  life  eternal^ 

We  shall  endeavour,  in  the  ensuing  discourse,  to  de- 
scribe the  happiness  of  heaven. 

But  in  comparison  of  the  reality,  it  is  but  little  we  can 
say  on  this  subject.  For  "  eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that  love  him." 
1  Cor.  ii.  9.  "  Now  we  see  through  a  glass  darkly."  1  Cor. 
xiii.  12.  "  It  doth  not  yet  appear  what  we  shall  be."  1 
John  iii.  2.  And  the  glory  of  heaven  is  "  a  far  more  ex- 
ceeding and  eternal  weight  of  glory."  2  Cor.  iv.  17. 

Besides  if  it  were  not  expressly  taught,  that  the  glory, 
prepared  for  the  saints  in  heaven,  is  exceedingly  great, 
beyond  the  description  or  conception  of  mortals  in  their 
present  state,  we  must  conclude  it  to  be  so  from  the  con- 
siderations of,  by  whom,  and  by  what  means,  and  for 
whom,  and  for  what  purposes  it  was  prepared.  It  was 
prepared  by  the  Lord  Jesus  Christ,  the  incarnate  and  co- 
equal Son  of  God.  It  is  a  purchased  possession,  the  price 
of  which  was  his  own  blood.  It  was  prepared  for  his  fa- 
vourites,whom  he  loved  before  the  foundation  of  the  world, 
with  a  love  stronger  than  death,  and  whom  he  delighteth 
to  honour.  And  it  was  prepared  for  the  purpose  of  mani- 
festing his  own  mediatorial  glory  and  the  glory  of  his  Fa^ 
ther.  From  all  these  considerations  we  must  conclude, 
that  the  happiness  of  heaven  exceeds  any  thing  which  in 
our  present  state  we  can  express  or  conceive. 

But  notwithstanding  all  the  descriptions  we  can  give  of 
the  happiness  of  heaven  must  be  very  faint  indeed  com- 
pared with  the  reality ;  yet  from  the  word  of  God  we  may 
know  something  of  it,  and  enough  to  ravish  our  souls,  and 
convince  us  that  all  terrestrial  glory  and  happiness  are  as 
nothing  in  comparison. 

We  proceed  to  attempt  a  description  of  the  happiness 
of  heaven. 

1.  The  eternal  life  which  awaits  the  righteous,  includes 
an  entire  freedom  from  sin.  This  is  proved  by  the  two  fol- 
lowing passages.  Eph.  v.  27.  "  That  he  might  present  ii 
to  himself  a  glorious  church,  not  having  spot,  or  wrinkle, 


56  SERMON    LVII. 

or  any  such  thing;  but  that  it  should  be  holy  and  without 
blemish."  And,  Rev.  xxi.  27.  "  And  there  shall  in  no  wise 
enter  into  it  any  thing  that  defileth,  neither  whatsoever 
worketh  abomination  or  maketh  a  lie."  That  this  free- 
dom from  sin  will  be  an  unspeakably  great  happiness,  the 
righteous  even  now  know.  For  sin  is  now  one  of  their 
greatest  troubles  ;  and  one  of  their  greatest  desires  is,  to 
be  delivered  from  it.  They  now  often  groan  on  account 
of  the  strength  of  their  indwelling  corruptions,  which  when 
they  would  do  good,  frequently  cause  evil  to  be  present 
with  them.  It  was  sin  that  caused  Paul  to  complain,  "  O 
wretched  man  that  I  am  !  who  shall  deliver  me  from  the 
body  of  this  death.^"  But  in  heaven  sin  shall  no  more 
vex  the  righteous.  Their  souls  shall  be  perfectly  purified 
from  every  corruption.  No  more  shall  they  stray  from 
the  path  of  God's  commandments.  No  more  shall  sinful 
or  idle  words  issue  from  their  lips;  and  no  more  shall  sin- 
ful thoughts  or  desires  occupy  their  souls. 

And  as  they  shall  be  freed  from  sin  in  themselves,  so 
also  shall  they  be  freed  from  the  grief  they  now  experi- 
ence from  beholding  the  sins  of  others.  This  is  now  the 
cause  of  no  small  grief  to  the  people  of  God.  "Lot,"  we 
are  told  was  in  Sodom,  "  vexed  with  the  filthy  conversa- 
tion of  the  wicked :  For  that  righteous  man  dwelling 
among  them,  in  seeing  and  hearing,  vexed  his  righteous 
soul  from  day  to  day  with  their  unlawful  deeds."  2  Pet.  ii. 
7,8.  And  David  said,  Ps.  cxix.  53,  136,  158,  "Horror 
hath  taken  hold  upon  me,  because  of  the  wicked  that  for- 
sake thy  law.  Rivers  of  waters  run  down  mine  eyes,  be- 
cause they  keep  not  thy  law.  I  beheld  the  transgressors, 
and  was  grieved ;  because  they  kept  not  thy  word." — 
These  are  the  feelings,  in  a  greater  or  less  degree,  of  eve- 
ry true  child  of  God.  They  grieve  on  account  of  the  ini- 
quities which  they  see  practised  around  them.  But  in 
heaven,  sinners  shall  not  stand  in  the  congregation  of  the 
righteous."  Ps.  i.  5.  There  all  the  inhabitants  shall  be 
perfectly  freed  from  sin;  and  the  holy  souls  of  the  right- 
eous shall  no  more  be  vexed  with  beholding  it  in  those 
w'ith  whom  they  associate. 

2.  The  righteous  shall  also  in  heaven  be  freed  from 
all  temptation  to  sin.  Satan  cannot  enter  there  with  his 
temptations;  neither  can  wicked  men  enter  there  to  en- 
tice them  to  sin;  and  none  of  those  inward  corruptions 


HEAVEN. 


which  now  prove  such  a  fruitful  source  of  temptation  shall 
there  exist.  The  righteous  will  therefore  have  nothing  to 
tempt  them  in  heaven.  Temptations  are  now  a  fruitful 
source  of  misery,  as  christians  well  know.  Deliverance 
from  them  will  therefore  be  a  great  happiness. 

3.  In  that  eternal  life  which  awaits  the  saints  in  heaven 
is  included  an  entire  freedom  from  all  misery  or  the  penal 
consequences  of  sin.  Death  entered  into  the  world  by 
sin.  All  misery  is  the  consequence  of  sin.  When  there- 
fore the  saints  not  only  have  all  their  sins  pardoned,  but 
also  are  entirely  delivered  from  sin,  4^  deliverance  from 
all  misery  will  naturally  follow.  And  the  Scriptures  in- 
form us,  "  They  shall  hunger  no  more,  neither  thirst  any 
more ;  neither  shall  the  sun  light  on  them,  nor  any  heat." 
Rev.  vii.  16.  "  And  God  shall  wipe  away  all  tears  from 
their  eyes ;  and  there  shall  be  no  mo^'e  death,  neither 
sorrow,  nor  crying,  neither  shall  their  be  any  more  pain : 
for  the  former  things  are  passed  awa^."  Rev.  xxi.  4. 
"  And  there  shall  be  no  more  curse."  Riev.  xxii.  3.  From 
the  numerous  evils  to  which  the  saints  are  now  subjected, 
they  shall  then  be  entirely  delivered.  The  tongue  of 
calumny  will  no  more  assail  their  character.  They  will 
suffer  no  more  from  poverty  or  oppression.  No  more 
will  painful  and  loathsome  diseases  attack  their  bodies^ 
No  more  will  they  be  called  to  endure  the  heart-rending 
pangs  of  parting  with  dear  friends.  No  more  will  they 
have  to  contend  with  the  king  of  terrors,  or  be  in  bond- 
age and  tremble  through  fear  of  his  approach.  And  no 
more  will  they  be  distressed  with  those  gloomy  doubts 
and  fears  concerning  the  safety  of  their  state ;  or  feel 
those  painful  anxieties  about  what  is  to  become  of  them 
at  last,  which  many  now  experience.  In  heaven  the  for- 
mer things  are  all  passed  away.  All  misery  of  every 
kind,  whether  of  body  or  mind  shall  be  entirely  excluded 
that  happy  place. 

"  Pains  and  groans  and  griefs  and  fears, 
^^j^nd  death  itself  shall  dieP 

But  heaven  is  not  a  place  of  mere  negative  happiness. 
The  saints  shall  not  only  there  be  freed  from  all  sin  and 
temptation  and  misery;  but  shall  be  positively,  and  per- 
fectly holy  and  happy.     Hence  we  observe, 

VOL.  n.         8 


58  SERMON    LVII. 

4.  Perfection  in  holiness  will  make  a  part  of  the  happi- 
ness of  heaven.  "  Ye  are  come,  (saith  Paul,  Heb.  xii  22, 
23,)  to  the  spirits  of  just  men  made  perfect."  "  I  shall  be 
satisfied  (saith  the  Psalmist,  Ps.  xvii.  15.)  when  I  awake 
with  thy  likeness."  "  When  he  shall  appear  (saith  1  John 
iii.  2.)  we  shall  be  like  him."  The  saints  will  then  be 
perfectly  conformed  to  the  image  of  God.  A  perfectly 
filial  temper  will  dwell  in  their  hearts.  They  will  be  per- 
fectly conformed  to  the  will  of  God,  and  will  always 
choose,  with  readiness  and  delight,  that  which  is  pleasing 
to  him ;  and  with  .delight  and  alacrity  will  ever  render 
obedience  to  his  will.  The  saints,  being  thus  perfectly 
holy,  must  be  happy  and  glorious.  Holiness  is  necessary 
to  happiness,  and  the  holy  must  be  happy.  And  they  must 
be  glorious  too ;  for  holiness  is  the  highest  ornament  of  a 
rational  creature. 

5.  The  residence  of  the  saints  will  be  most  glorious. 
They  shall  inhabit  "  a  city  which  hath  foundations,  whose 
builder  and  maker  is  God."  Heb.  xi.  10.  All  the  ancient 
great  cities  of  our  world,  have,  one  after  another,  been 
overturned,  or  have  sunk  into  ruins  by  the  decays  of  time ; 
but  the  heavenly  city  hath  immoveable  foundations,  and 
shall  never  be  overturned  or  decay.  For  stability,  beau- 
ty, and  glory,  it  is  worthy  its  builder,  who  is  God.  A  de- 
scription of  this  city  we  have.  Rev.  xxi.  10,  &c.  where  the 
most  splendid  images  with  which  we  are  acquainted  are 
used  to  set  forth  its  glory.  "  And  he  carried  me  away  in 
the  Spirit  to  a  great  and  high  mountain,  and  showed  me 
that  great  city,  the  holy  Jerusalem — having  the  glory  of 
God :  and  her  light  was  like  unto  a  stone  most  precious, 
even  like  a  jasper  stone,  clear  as  chrystal.  And  the 
building  of  the  wall  of  it  was  of  jasper :  and  the  city  was 
pure  gold,  like  unto  clear  glass.  And  the  foundations  of 
the  wall  of  the  city  were  garnished  with  all  manner  of 
precious  stones.  And  the  twelve  gates  were  twelve 
pearls ;  every  several  gate  was  of  one  pearl ;  and  the 
street  of  the  city  was  pure  gold,  as  it  were  transparent 
glass.  And  I  saw  no  temple  therein:  for  the  Lord  God 
Almighty  and  the  Lamb  are  the  temple  of  it.  And  the 
city  had  no  need  of  the  sun,  neither  of  the  moon  to  shine 
in  it :  for  the  glory  of  God  did  lighten  it,  and  the  Lamb 
is  the  light  thereof — and — there  shall  be  no  night  there." 
Such  is  the  description  given  us  of  heaven.    Most  of  this 


HEAVEN.  59 

description  we  are  most  probably  to  understand  as  figura- 
tive, intending  by  the  most  splendid  things  in  nature,  to 
set  forth  the  exceeding  glory  of  the  residence  of  the  sainte. 
And  as  a  further  proof  of  its  exceeding  glory,  we  may 
observe  that  heaven  is  the  place  of  the  throne  of  God. 
Though  he  fills  immensity  with  his  presence ;  yet  he  is 
in  a  special  sense  in  heaven.  Heaven  is,  as  it  were,  the 
palace  of  the  King  of  the  universe.  "  In  my  Father's 
house  (saith  Christ)  are  many  mansions,"  John  xiv.  2. 
Hence  heaven  may  in  a  peculiar  sense  be  called  the 
house  of  God.  It  must  therefore  be  an  unspeakably  glo- 
rious place.  In  this  glorious  place,  the  saints  shall  forev- 
er reside,  in  "  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens."  2  Cor.  v.  1.  And  in 
mansions  prepared  by  the  Redeemer,  John  xiv.  2. 

6.  They  shall  there  possess  a  rich  and  glorious  inheri- 
tance. The  possessions  of  this  world  are  corruptible  and 
transitory;  but  treasures  are  laid  up  for  the  saints  in 
heaven,  "  where  neither  moth  nor  rust  doth  corrupt,  and 
where  thieves  do  not  break  through  nor  steal."  Mat.  vi.  20. 
An  inheritance  there  awaits  them,  which  is  "  incorrupti--^ 
ble,  and  undefiled,  and  that  fadeth  not  away."  1  Pet  i.  4. 
They  "  are  the  children  of  God :  and  if  children,  theo 
heirs ;  heirs  of  God,  and  joint  heirs  with  Christ."  Rom. 
viii.  16,  17. 

7.  In  heaven  the  saints  shall  be  advanced  to  great  hon- 
ours. Are  honours  united  with  kingdoms,  crowns  and 
thrones.'*  Such  honours  await  the  saints.  They  shall  re- 
ceive a  kingdom.  "  Fear  not,  little  flock ;  for  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom.''''  Luk. 
xii.  32.  "  I  appoint  unto  you  a  kingdom^  as  my  Father 
hath  appointed  unto  me."  Luk.  xxii.  29.  "Come  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world."  Mat.  xxv.  34.  The 
saints  shall  possess  a  kingdom,  and  they  shall  be  kings, 
"  Unto  him  that  loved  us,  and  washed  us  from  our  sins  in 
his  own  blood,  and  hath  made  us  kings  and  priests  unto 
God  and  his  Father."  Rev.  i.  5,  6.  And  they  shall  be 
crowned ;  for  they  have  the  promise  of  a  crown  of  right- 
eousness— a  crovm  of  life — an  incorruptible  crown — and 
a  crown  of  glory  which  fadeth  not  away.  "  Henceforth 
(saith  Paul  2  Tim.  iv.  8.)  there  is  laid  up  for  me  a  crown 
of  righteousness^  which  the  Lord  the  righteous  Judge,  shall 


60  SERMON    LVII. 

give  me  at  that  day ;  and  not  to  me  only,  but  unto  all  them 
also  that  love  his  appearing."  And  again  we  hear  him 
paying,  1  Cor.  ix.  25.  "  They  do  it  to  obtain  a  corrup- 
tible crown ;  but  we  an  incorrvptibk.'''  Be  thou  faithful 
unto  death  (saith  Christ  Rev.  ii.  10.)  and  I  will  give  thee 
a  crown  of  Ufe^  "  And  when  the  chief  Shepherd  shall 
appear  (sai(h  Peter,  !  Pet.  v.  4.)  ye  shall  receive  a  crown 
of  glory  that  fadeth  not  away."  A  throne  also  awaits 
them.  "If  we  suffer  (saith  Paul,  2  Tim.  ii  12.)  we  shall 
also  reign  with  him."  "  To  him  that  overcometh  (saith 
Christ,  Rev.  iii.  21.)  will  I  grant  to  sit  with  me  in  my 
throne,  even  as  I  also  overcame,  and  am  set  down  with 
my  Father  in  his  throne."  The  meanest  believer  who 
would  not  be  noticed  by  the  great  ones  of  the  earth,  is 
heir  to  honours,  with  which  the  greatest  earthly  honours 
that  were  ever  possessed  by  man  is  not  worthy  to  be  com- 
pared. Lazarus,  though  left  in  this  world  to  lie  unnoticed, 
or  neglected  at  the  gate  of  the  rich  man,  is  in  heaven  ex- 
alted to  honours  very  far  superior  to  what  the  latter  had 
ever  enjoyed.  The  meanest  and  most  despised  believer 
that  ever  lived,  shall  in  dignity  be  exalted  above  the 
greatest  earthly  personage,  as  far  as  the  heavens  are 
above  the  earth ;  and  far  more  than  the  prince  on  the 
throne,  is  above  the  beggar  in  the  streets.  Truly  as  saith 
the  apostle  John  of  the  saints,  *'  the  world  knoweth  us 
not."  1  John  iii.  1.  They  are  sons,  heirs  of  God,  and 
kings ;  and  a  kingdom,  a  crown,  a  throne,  and  an  exceed- 
ing and  eternal  weight  of  glory,  all  await  them. 

8.  In  heaven  the  saints  shall  be  engaged  in  the  most 
dignified  and  delightful  employments.  What  these  will  be, 
we  as  yet  know  but  very  little.  The  Scriptures  speak  of 
the  praise  and  service  of  God.  Probably  a  part  of  their 
employments  will  be  the  contemplation  of  the  divine  glo- 
ries, and  desiring  and  seeking  after,  and  discovering,  more 
and  more  of  the  divine  character,  and  the  mysteries  of 
the  divine  proceedings.  The  knowledge  of  the  saints  in 
heaven  will  doubtless  be  greatly  increased  ;  for  then  they 
shall  know,  even  as  they  also  are  known.  And  this  know- 
ledge will  be  a  great  source  of  happiness — and  one  part 
of  their  employments  will  probably  be,  looking  into  the 
character,  works  and  ways  of  God,  and  thus  increasing 
their  knowledge.  Probably  also,  like  the  angels,  they 
may  at  times  be  sent  on  errands  of  the  divine  will,  to  other 


HEAVEN.  61 

worlds,  and  other  rational  beings.  But  whatever  their 
employments  may  be,  we  may  be  assured,  they  will  all  be 
most  glorious,  and  best  calculated  to  afford  them  hap- 
piness. 

9.  Another  ingredient  in  the  happiness  of  heaven  will 
be  the  blessed  society^  with  which  the  saints  shall  there  be 
associated.  All  the  society  will  be  holy;  and  all  will  be 
oi  one  mind,  conformed  to  the  same  will  of  God.  They 
shall  dwell  with  fellow  saints  and  holy  angels.  In  no  in- 
dividual of  this  numerous  throng  will  there  be  a  single 
sehish  or  discordant  passion,  for  a  moment  to  disturb  the 
harmony  that  will  there  prevail.  Every  one  will  there 
love  his  neighbour  as  himself.  Pure  and  perfect  love  and 
harmony  w  ill  there  universally  prevail ;  and  every  one 
will  conspire  to  promote  the  happiness  of  the  whole. 
The  happiness  derived  from  friendship,  even  in  this  im- 
perfect world  is  very  great.  This  kind  of  happiness  the 
saints  will  in  heaven  enjoy  in  perfection.  And  they  shall 
there  dwell  and  enjoy  communion,  not  only  with  one  an-. 
other ;  but  with  their  Saviour,  and  their  God.  They  shall 
there  see  that  Saviour  whom  unseen  they  loved,  and  who 
was  here  precious  to  their  souls, — the  chief  among  ten 
thousands,  and  altogether  lovely.  And  they  shall  there 
dwell  in  the  presence  of  the  triune  God.  For  they  "  shall 
see  him  as  he  is,"  1  John  iii.  2.  They  shall  see  face  to 
face  and  know  even  as  they  are  known,  1  Cor.  xiii.  12. 
This  will  be  the  chief  and  highest  source  of  the  happi- 
ness of  the  saints  in  heaven. 

In  the  happiness  of  heaven  there  will  be  different  de- 
grees. The  happiness  of  each  will  be  complete;  but  the 
capacities  of  some  to  contain  happiness  will  be  greater 
than  that  of  others;  as  there  are  larger  and  smaller  ves- 
sels, and  they  may  all  be  completely  full,  though  one 
contains  much  more  than  another.  This  sentiment, 
that  there  will  be  different  degrees  of  happiness  in  heav- 
en, the  Scriptures  clearly  support.  In  the  parable  of  the 
pounds,  Luk.xix.  the  servant  w  ho  with  his  pound  gained  ten 
pounds,  w^as  made  ruler  over  ten  cities ;  and  he  who  gain- 
ed five  pounds  was  set  over  five  cities.  And  the  apostle 
tells  us,  1  Cor.  xv.  41,  42.  "There  is  one  glory  of  the 
sun,  and  another  glory  of  the  moon,  and  another  glory  of 
the  stars ;  for  one  star  differeth  from  another  star  in  glory. 
So  also  is  the  resurrection  of  the  dead,"  and  a«rain,  2 


62  SERMON    LVIII. 

Cor.  ix.  6.  "  He  which  soweth  sparingly  shall  reap  also 
sparingly;  and  he  which  soweth  bountifully  shall  reap 
also  bountifully." 

The  happiness  of  the  saints  will  be  uninterrupted^  with- 
out a  moments  cessation  or  diminution.  And  we  have 
reason  to  believe  that  it  will  continually  be  mcreasing;  that 
the  powers  and  capacities  of  the  saints  will  continually 
be  gradually  expanding,  and  that  they  will  continually  be 
advancing  in  the  scale  of  perfection  from  one  degree  of 
holiness,  glory  and  happiness  to  another.  This  we  infer 
as  probable  from  a  consideration  of  the  progressive  na- 
ture of  the  soul. 

And  what  crowns  all  this  happiness  is,  it  will  be  eternal. 
If  the  saints  had  the  most  distant  prospect,  that  after  mill- 
ions of  millions  of  ages,  this  happiness  might  come  to  an 
end,  tlie  prospect  would  greatly  diminish  their  felicity. 
But  it  shall  have  no  such  alloy ;  it  shall  never  come  to  an 
end ;  for  it  is  "  life  eternal." 

.     And  is  it  possible  brethren,  that   all   this  unspeakably 
glorious    happiness     is     prepared    for    any    of    us. — 
Is  it  possible  that  any   of  us,  unworthy,   vile,   and   hell- 
deserving    creatures,    shall    ever    be    made    partakers 
of  this  "  far    more    exceeding,    and   eternal    weight  of 
glory  ?"  Yes,  God   has  promised   it  to  the  righteous. — 
If  therefore  we  are  righteous  in  the  sense  of  our  text,  this 
glory  and  happiness  are  prepared  for  us.     The   regener- 
ate shall  enter  into  the   kingdom   of  God ;  the   penitent 
shall  obtain  this  mercy  ;  the  true  believer  in  Christ   shall 
receive  this  salvation  :  they,   that  do  righteousness,  are 
righteous,  and  shall  enjoy  this  eternal  life ;  and  the  pure 
in  heart,  and  the  holy  shall  see  God.     If  this  be  our  char- 
acter, we  shall  enjoy  this  happiness.    Let  us  therefore  ex- 
amine ourselves,  and  compare  our  character  with  that   to 
which  in  the  word  of  God,  this  blessedness  is  promised. 
If  we  possess  the  character,  let  us  rejoice  in  hope  of  the 
glory  of  God.     And  let  the   prospect  of  heaven  comfort 
the  people  of  God  under  all  their  present  trials.      The 
trials  which  they  now  endure  are  not  worthy  to  be   com- 
pared   with  the  glory  which  shall  be   revealed.     Yea 
these  comparatively  light  afflictions,  which  are  compa- 
ratively but  for  a  moment  shall  work  for  them  a  far  more 
exceeding  and  eternal  weight  of  glory.     Christians,  what 
reason  have  you  to  adore  the  condescension  of  God,  that 


HEAVEN.  63 

he  ever  thought  of  you  with  mercy  ;  and  still  more  that 
he  should  prepare  such  a  glory  for  you !  and  what  great 
obligations  are  you  under  to  devote  yourselves  unreser- 
vedly to  his  service,  and  by  lives  of  holiness  to  glorify 
him  in  the  world  ?  And  have  you  such  prospects  before 
you,  and  ought  you  not  to  live  worthy  of  them  ?  Degrade 
not  that  dignity  and  inheritance  to  which  you  are  heirs  by 
a  sordid  attachment  to  the  world  or  by  suffering  your- 
selves to  fall  into  sin.  Walk  worthy  ot  your  high  voca- 
tion. Live  as  children  of  the  light,  and  as  children  of  the 
King  of  kings  and  heirs  of  all  things.  Be  encouraged  to 
do  and  to  suffer  the  whole  will  of  God.  A  few  days  more 
and  your  warfare  will  be  accomplished,  and  you  shall  en- 
ter upon  all  the  unspeakable  glory  and  happiness  of  hea- 
ven. And  is  there  such  an  inheritance,  laid  up  in  heaven 
for  the  saints?  How  consummate  then  is  the  folly  of  those 
who  neglect  it  ?  Who  rather  than  part  with  the  momenta- 
ry pleasures  of  sin,  let  go  these  eternal  joys  ?  And  who  not 
only  suffer  the  loss  of  heaven,  but  bring  upon  themselves 
unspeakable  and  eternal  destruction  ?  Let  those  who 
have  heretofore  neglected  their  future  happiness,  seriously 
consider  what  they  are  losing,  and  be  persuaded  by  the 
joys  of  heaven  without  delay  to  give  all  diligence  to  se- 
cure an  interest  in  the  inheritance  of  the  saints. — Amen. 


SERMON   LVin. 

OB  ED  lENCE. 
DEUTERONOMY    V.    33.  FIRST  CLAUSE. 

"  Ye  shall  walk  in  all  the  ways  ivhich  the  Lord  your  God  hath 
commanded  you.'''' 


The  system  of  religion  is  divided  into  two  great  parts, 
viz.  What  we  are  to  believe,  and  what  we  are  to  do ;  or 
faith  and  practice.  We  have  finished  that  part,  which  in 
this  division  properly  belongjs  to  faith.  We  come  now  to 
treatof  what  is  included  under  the  general  head  oipractice^ 


04  SERMON    LVIII. 

or  of  what  we  are  to  do.  Our  duty  as  it  regards  practice 
is  very  comprehensively  summed  up  in  our  text,  "Ye  shall 
walk  in  all  the  ways  which  the  Lord  your  God  hath  com- 
manded you."  Revealed  religion  is  not  merely  a  system 
of  truths  to  be  believed  ;  but  it  is  also  a  system  of  duties 
to  be  performed.  And  the  belief  of  the  one,  and  the 
practice  of  the  other,  are  inseparably  united  together  in 
true  religion.  And  in  vain  do  any  hope  to  be  saved  by 
an  orthodox  faith,  unless  their  practice  also  be  good,  and 
according  to  the  revealed  will  of  God. 

The  duty  which  God  requires  of  man  is  in  general  terms 
summed  up  in  the  answer  to  the  39th  question  of  our  Cat- 
echism. 

"  What  is.  the  duty  which  God  requireth  of  man  ? 
The  duty  ivhich  God  requireth  of  man,,  is  obedience  to  his  re* 
vcaled  wilV* 

The  special  rule  of  obedience  which  God  has  revealed 
to  man,  we  have  contained  in  the  answer  to  the  next  ques- 
tion. 

"  What  did  God  at  first  reveal  to  man  for  the  rule  of  his  obe- 
dience ? 

The  rule  which  God  at  first  revealed  to  man  for  his  obedi- 
ence was  the  moral  laiv.'''' 

The  answer  to  the  next  two  questions  inform  us  where- 
in this  law  is  summarily  comprehended. 

"  Wherein  is  the  moral  law  summarily  comprehended  ? 
The  moral  law  is  summarily   comprehended  i?i  the  ten   com- 
mandments.'''' 

"  What  is  the  sum  of  the  ten  commandments  ? 
The  sum  of  the  ten  commandments  is,  to  love   the  Lord  our 
God  with  all  our  heart,  with  all  our  soul,  with  all  our  strength, 
and  with  all  our  mind,  and  our  neighbour  as  ourselves^ 

Our  text  will  lead  us  to  take  a  general  view  of  these, 
answers,  as  introductory  to  a  particular  illustration  of  the 
ten  commandments. 

1.  We  observe  that  obedience  to  the  will  of  God  is  our 
duty.  This  may  be  proved  from  the  character  of  God, 
the  relations  which  we  sustain  to  him,  and  the  declara- 
tions of  his  word. 

1.  His  character.  He  is  a  being  of  infinite  wisdom.  He 
perfectly  knows  what  is  the  tendency  of  every  rule  of  con- 
duct which  may  be  prescribed  for  his  creatures ;  and  he 
perfectly  knows  wliat  is  right,  and  what  is  best  for  them. 


OBEDIENCE.  65 

He  is  a  being  of  almighty  power,  who  can  enforce  his 
laws,  and  whose  will  none  can  effectually  resist.  He  is 
also  a  being  of  perfect  justice,  whose  will  cannot  be 
wrong ;  but  must  always  be  perfectly  right.  And  he  is  a 
being  of  infinite  benevolence,  w hose  will  is  not  only  right; 
but  perfectly  good,  and  calculated  for  the  best  happiness 
of  his  creatures.  Such  a  being  is  certainly  fitted  to  reign, 
and  is  worthy  the  obedience  of  all  other  beings.  His  will 
is  perfect ;  and  if  it  be  our  duty  to  shun  wrong  and  do 
that  which  is  right,  it  is  our  duty  to  render  obedience  to 
the  will  of  God. 

2.  The  relations  which,  subsist  between  Godand  us,teach 
lis  that  obedience  to  his  will  is  our  duty.  He  is  our 
Creator  ;  and  he  made  us  for  himself.  He  has  therefore 
an  absolute  propriety  in  us.  We  are  entirely  his  proper- 
ty ;  and  are  therefore  certainly  bound  to  obey  his  will. — 
He  is  also  our  Preserver.  We  not  only  derived  our  be- 
ing from  him ;  but  this  being  is  continued  by  his  suppor- 
ting power.  "  In  him  we  live  and  move  and  have  our  be- 
ing." Acts  xvii.  28.  We  could  not  continue  to  exist  one 
moment  independent  of  him. 

From  him  also  we  derive  every  blessing  temporal  and 
spiritual.  All  we  have  and  are  therefore  belong  to  him. 
And  it  must  therefore  be  our  indispensable  duty  to  render 
obedience  to  his  will. 

3.  That  obedience  to  the  divine  will  is  our  duty,  is  very 
frequently  and  explicitly  taught  in  the  Scriptures.  Both 
the  Old  and  New  Testaments,  abound  with  injunctions  on 
this  head.  Our  text  is  positive.  "  Ye  shall  walk  in  all  the 
ways  which  the  Lord  your  God  hath  commanded  you." 
Numerous  texts  of  the  same  import  are  found  in  the  Scrip- 
tures. I  shall  point  you  to  a  few,  selected  from  the  New 
Testament  which  show  that  obedience  is  enjoined  under 
the  gospel  dispensation,  as  well  as  it  was  under  the  legal. 
(>hrist  taught  "Notevery  one  thatsaith  unto 'me,Lord,Lord, 
shall  enter  into  the  kingdom  of  heaven;  but  hethat  doeth 
the  will  of  my  Father  which  is  in  heaven."  Mat.  vii.  21. 
•'  Why  call  ye  me,  Lord,  Lord,  and  do  not  the  things 
which  1  say?"  Luke  vi.  4  6.  "  If  ye  love  me  keep  my  com- 
mandments." John  xiv.  15.  "  Ye  are  my  friends,  if  ye  do 
w^hatsoever  I  command  you."  John  xv.  14.  and, "  Blessed 
arc  they  that  do  his  commandments,  that  they   may  have 

voi:,.  n.         9 


OO  SERMON   LVin. 

right  to  the  tree  of  life."  Rev.  xxii.  14.     Hence  it  is  evi- 
dent that  obedience  to  the  will  of  God  is  our  duty. 

This  obedience  which  we  owe  to  the  will  of  God, 
should  be  personal,  sincere,  perfect,  and  perpetual. 

It  should  bejacwowa/;  thatis  we  are  bound  to  render 
obedience  ourselves.  We  cannot  be  released  from  our 
obligations  by  the  obedience  of  others.  The  language  of 
the  Scriptures  is  "  thou  shalt  love  the  Lord  thy  God,  &c. 
thou  shalt  love  thy  neighbour."  Mat.  xxii.  37.  39.  '•  The 
man  that  doth  them  shall  live  in  them."  It  ought  to  be 
sincere,  or  with  our  hearts,  as  well  as  our  bodies.  Exter- 
nal obedience,  unless  it  be  sincere  or  from  the  heart  will 
not  be  acceptable.  God  requires  the  heart.  The  lan- 
guage of  his  word  is,  "  My  son  give  me  thine  heart."  Prov. 
xxiii.  26.  "  Thou  shalt  love  the  Lord,  thy  God,  with  all 
thy  heart, and  with  all  thy  soul,  and  with  all  thy  mind." 
Mat.  xxii.  37. 

This  obedience  ought  also  to  be  perfect,  or  to  the  full 
extent  of  all  the  powers  of  the  whole  man,  both  soul  and 
body,  without  swerving  in  any  instance.  Or  coming  short 
in  the  least  degree.  For  God  is  worthy  the  highest  obe- 
dience of  which  he  has  made  us  capable,  according  to 
the  natural  powers  which  he  has  given  us.  And  he  re- 
quires, "  Thou  shalt  love  the  Lord  thy  God,  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and 
with  all  thy  mind."  Luke  x.  27.  Again  this  obedience 
ought  to  be /)erpe/w«/.  It  is  our  duty  to  render  a  person- 
al, sincere,  and  perfect  obedience  to  the  will  of  God,  not 
merely  for  a  limited  time,  but  unremittingly,  and  contin- 
ually ;  for  the  foundations  of  our  obligations  to  obedience 
continue  the  same,  and  therefore  our  duty  will  continue 
the  same. 

II.  We  observe  that  the  will  of  God  to  be  the  rule  of  our 
conduct  must  be  revealed.  "  The  duty  which  God  re- 
quireth  of  man  is  obedience  to  his  revealed  wilV  And  "  ye 
shall  walk  in  all  the  ways,  which  the  Lord  your  God  hath 
commanded  you?''  If  his  will  were  not  revealed  or  made 
known,  his  creatures  could  not  be  under  obligations  to 
render  obedience  to  it.  For,  "  secret  things  belong  unto 
the  Lord  our  God  ;  but  those  things  which  are  revealed, 
belong  unto  us."  Deut.  xxix.  29.  The  will  of  God  which 
he  has  not  made  known,  or  with  which  we  have  not  the 
means  of  becoming  acquainted,  we  are  not  bound  te  obey. 


OBEDIENCE.  6? 

But  when  God  has  revealed  his  will,  and  has^given  us  the 
means  of  becoming  acquainted  with  it,  we  are  under  obli- 
gations to  obedience,  whether  we  actually  know  his  will  or 
not.  For  it  is  our  duty  to  know  the  will  of  God,  when  he 
has  revealed  it,  and  afforded  the  means  of  knowing  it.  And 
in  these  circumstances  it  is  highly  criminal  to  be  ignorant 
of  the  divine  will. 

God  has  made  known  his  will  to  men,  to  be  the  rule  of 
their  duty.  He  has  in  a  degree  made  it  known  to  all  men. 
For  he  has  in  some  measure  written  his  law  on  the  con- 
sciences of  men,  as  we  learn  from  Rom.  ii.  14, 15.  "When 
the  Gentiles,which  have  not  the  iaw,do  by  nature  the  things 
contained  in  the  law,  these,  having  not  the  law,  are  a  law 
unto  themselves  :  which  show  the  work  of  the  law  written 
in  their  hearts,  their  conscience  also  bearing  witness,  and 
their  thoughts  the  mean  while  accusing  or  else  excusing 
one  another."  The  works  of  God  also  in  some  measure 
declare  to  all  men  his  will  and  their  duty.  As  we  learn 
from  Ps.  xix.  1 — 4.  "  The  heavens  declare  the  glory  of 
God  ;  and  the  firmament  showeth  his  handy  work.  Day 
unto  day  uttereth  speech,  and  night  unto  night  sheweth 
knowledge.  There  is  no  speech  nor  language  where 
their  voice  is  not  heard.  Their  line  is  gone  out  through 
all  the  earth,  and  their  words  to  the  end  of  the  world." — 
And  from  Rom.  i.  20.  "  The  invisible  things  of  him  from 
the  creation  of  the  world  are  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal  power 
and  Godhead  ;  so  that  they  are  without  excuse."  Much 
of  our  duty  is  taught  by  the  light  of  nature,  or  the  works  of 
God,  and  the  dictates  of  conscience  ;  and  enough  to  leave 
those  who  have  no  other  guide,  without  excuse  for  their 
disobedience.  But  this  light  has  become  greatly  obscur- 
ed by  the  fall ;  and  though  it  is  owing  to  the  depravity  of 
man  that  so  little  is  learned  from  this  source,  God  has  in 
infinite  mercy  condescended  to  make  a  far  more  clear  re- 
velation of  his  will,  to  be  the  rule  of  man's  duty.  This 
clear  revelation  we  have  in  the  Holy  Scriptures.  The 
will  of  God  thus  made  known  is  his  law,  by  which  they, 
who  have  the  means  of  becoming  acquainted  with  the 
Scriptures,  are  to  be  governed. 

We  proceed  now. 

III.  To  shew  the  nature,  obligation,  and  use  of  the  di- 
vine law. 


68  SERMON   LVIII. 

I.  The  nature. 

The  law  qf  God  contained  in  the  Scriptures,  has  been 
generally  considered  as  threefold,  viz.  ceremonial,  judi- 
cial, and  moral.  The  cercmo7/m/ law  includes  those  relig- 
ious rites  which  God  prescribed  to  the  church  of  old,  as 
shadows  or  types  of  good  things  to  come.  These  laws 
were  obligatory  on  the  church,  from  the  time  that  they 
were  given,  until  Christ  the  substance  came,  and  then  they 
ceased  to  be  any  longer  binding. 

The  judicial  law  includes  those  precepts  which  God  en- 
joined upon  the  Israelites  as  a  nation.  Of  these  some 
were  founded  in  the  nature  and  fitness  of  things,  and  are 
therefore  obligatory  on  all  nations :  and  have  been  intro- 
duced into  the  code  of  all  well  regulated  governments, 
down  to  the  present  time.  Others  arose  out  of  the  local 
circumstances  of  the  Jewish  nation,  and  were  binding  on- 
ly upon  them. 

The  moral  law  is  that  with  which  we  are  more  intimate- 
ly concerned.  This  branch  of  the  divine  laws,  is  some- 
times subdivided  into  moral  natural.,  and  m.0T^\  positive. 

By  the  first  kind  of  moral  precepts,  we  understand  those 
which  are  founded  in  the  very  nature  and  fitness  of  things, 
and  which  would  have  been  binding  on  men,  had  God  ne- 
ver expressly  enjoined  them.  Thus  it  would  have  been 
our  duty,  to  have  loved  God,  and  to  have  loved  our 
neighbour,  though  God  had  never  expressly  commanded 
us  so  to  do.  This  division  of  the  moral  law  is  the  same 
with  what  is  called  the  law  of  nature.  It  is  the  law  of 
nature  committed  to  writino-. 

By  V[iOYQ\ positive  precepts  we  understand  those  which 
could  not  have  been  discovered  by  the  light  of  nature ; 
but  which  become  duty  solely  because  God  has  comman- 
ded them.  Of  this  nature  are  the  laws  respecting  bap- 
tism and  the  Lords  Supper.  The  obligations  to  observe 
them  arises  from  a  positive  command  of  God.  It  would 
be  our  duty  to  pray  unto  God,  though  he  had  never  com- 
manded it ;  but  it  would  not  be  our  duty,  to  observe  the 
ordinances  of  baptism  and  the  Lord's  Supper,  if  God  had 
not  enjoined  it.  Of  the  same  nature  is  a  part  of  the  fourth 
commandment.  That  part  of  it  which  requires  a  portion 
of  our  time  to  be  particularly  devoted  to  the  worship  of 
God  is  moral  natural,  and  would  have  been  binding  with- 
out an  express  command.     But  that  part  which  requires 


'  OBEDIENCE.  69 

tiiat  we  should  devote  the  seventh  rather  than  the  sixth, 
or  any  other  portion  of  our  time;  and  that  part  which  di- 
rects the  seventh  day  of  the  week,  rather  than  any  other 
to  be  observed,  are  moral  positive,  and  for  any  thing  we 
can  discover,  become  duty  because  God  has  so  pleased 
to  command. 

Those  precepts  which  we  call  moral  natural  are  per- 
petually and  unchangeably  binding ;  for  being  founded 
in  the  nature  and  fitness  of  things,  while  these  contin- 
ue, the  laws  founded  on  them  must  continue  in  force. — 
But  positive  precepts  may  be  changed,  though  they  con- 
tinue in  force  until  revoked  or  altered  by  the  sovereign 
Lawgiver. 

"  The  moral  law  is  summarily  comprehended  in  the 
ten  commandments."  "  The  sum  of  the  ten  command- 
ments is,  to  love  the  Lord  our  God  with  all  our  heart,  with 
all  our  soul,  with  all  our  strength,  and  with  all  our  mind, 
and  our  neighbour  as  ourselves."  The  whole  of  the  law 
is  summed  up  in  the  single  word,  "  Love.''''  As  saith  the  A- 
postle,  Rom.  xiii.  10.  "  Love  is  the  fulfilling  of  the  law." 

The  law  requires  us  to  love  God  supremely  and  perfect- 
ly, or  to  the  utmost  extent  of  all  the  powers  of  the  whole 
man,  soul  and  body.  It  requires  us  thus  to  love  God  him- 
self, for  what  he  is,  in  himself  The  excellence  of  the  di- 
vine character  is  the  primary  and  the  highest  foundation 
of  all  true  love  to  God. 

The  law  also  requires  us  to  love  ourselves  ;  for  it  re- 
quires us  to  love  our  neighbour  as  ourselves  which  clear- 
ly implies  that  self  love  is  a  duty.  This  love  of  ourselves 
is  to  be  subordinate  to  the  love  which  we  owe  to  God. — 
Our  love  is  not  to  be  divided  between  God  and  our- 
selves. But  we  are  to  love  ourselves  with  a  subordi- 
nate love  ;  and  that  same  love  with  which  we  love  our- 
selves is  to  go  beyond  ourselves  to  God  as  its  ultimate  ob 
ject.  There  are  duties  which  we  owe  ourselves,  such  as 
the  preservation  of  our  own  lives,  character,  health,  and 
estate ;  endeavours  to  be  comfortable  in  the  world  ;  to 
obtain  heaven  hereafter ;  and  the  like.  In  the  perfor- 
mance of  these  duties  we  may  have  the  glory  of  God  in 
view,  and  our  own  happiness  in  subordination  to  his  glo- 
ry. And  indeed  we  cannot  love  God,  and  obey  him 
without  performing  these  duties  which  we  owe  to  our- 
selves. 


70  SERMON   LVIII. 

The  law  further  requires  us  to  love  our  neighbour  as 
ourselves.  This  is  also  to  be  in  subordination  to  the  love 
which  we  owe  to  God.  By  loving  our  neighbour  as  our- 
selves, we  are  to  understand  the  same,  as  that  rule  of  equi- 
ty laid  down  by  our  Saviour  Mat.  vii.  12.  •'  All  things 
whatsoever  ye  would  that  men  should  do  to  you,  do  ye  e- 
ven  so  to  them."  The  law  of  loving  our  neighbour  as  our- 
selves, requires  us  to  respect  our  neighbour's  rights.  And 
in  every  situation  in  which  we  have  any  thing  to  do  with 
our  neighbour,  to  act  towards  him,  just  as  in  a  change  of 
circumstances,  we  would  expect  him  to  act  towards  us. 

2.  To  consider  the  extent  of  our  obligation  to  keep  the 
divine  law.  The  ceremonial  law  as  we  have  observed 
was  done  away  by  the  coming  of  Christ,  and  the  judicial 
laws  given  to  the  Jews,  were  intended  to  be  obligatory 
only  on  that  nation,  except  those  which  were  of  a  moral 
nature.  The  question  then,  here  to  be  considered  is,  Is 
the  moral  law  binding  under  the  christian  dispensation, 
and  is  it  our  duty  to  render  a  perfect  obedience  to  it } 

This  question  I  would  answer  in  the  affirmative.  We 
are  as  much  in  duty  bound  to  render  perfect  obedience 
to  the  moral  law  as  ever  Adam  was.  For  the  foundations 
of  duty  continue  the  same,  and  therefore  duty  itself  must 
continue  equally  binding.  What  is  the  sum  of  the  moral 
law  ?  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
Jieart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and 
with  all  thy  mind ;  and  thy  neighbour  as  thyself."  Our 
duty  to  God  here  stated  is  founded  on  his  excellence,  or 
his  being  what  he  is,  which  renders  him  worthy  of  the 
highest  and  most  perfect  love ;  and  the  obligation  is  in- 
creased by  the  relations  which  he  sustains  to  us  of  Crea- 
tor, Preserver,  and  Benefactor.  And  our  duty  to  others 
here  enjoined,  is  founded  on  others  being  what  they  are, 
and  standing  related  to  us  as  they  do.  While  therefore 
God  continues  to  be  what  he  is,  which  he  will  eternally 
do,  it  will  be  our  duty  to  love  him  perfectly ;  and  while 
we  have  neighbours,  there  will  be  the  same  reason  that 
ever  existed,  that  we  should  love  them  as  ourselves.  The 
moral  law  must  therefore  be  still  binding ;  and  we  are  un- 
der as  great  obligations  as  ever  Adam  was  to  render  per- 
fect obedience  thereunto.  That  we  have  fallen  and  are 
depraved  creatures,  and  indisposed  to  keep  the  law,  is  no 
reason  why  we  should  not  keep  it.    God  is  as  worthy  of 


OBEDIENCE.  71 

the  perfect  love  of  his  creatures  as  he  ever  was ;  and 
neighbours  stand  in  the  same  relation  to  each  other  that 
they  ever  did.  Yea  I  may  say  that  we  are  perhaps  un- 
der greater  obligations  to  render  perfect  obedience  to  the 
divine  law  than  Adam  was.  For  in  addition  to  all  the 
reasons  why  he  should  be  obedient,  there  is  this  reason 
to  enforce  our  obedience  which  he  had  not  in  his  state  of 
innocency — the  amazing  love  of  God  manifested  in  re- 
demption. 

The  truth  of  this  position  that  we  are  under  obligations 
to  render  perfect  obedience  to  the  divine  law,  is  further 
confirmed  by  what  we  find  in  the  Scriptures  on  this  sub- 
ject. The  reason  given  why  the  Saviour  was  called  Jesus, 
was,  "  he  shall  save  his  people  from  their  sins."  Mat.  i.  21. 
In  his  instructions  he  ever  inculcated  practical  holiness, 
and  he  declared  to  his  hearers,  "  Think  not  that  I  am 
come  to  destroy  the  law.  I  am  not  come  to  destroy,  but 
to  fulfil."  Mat.  V.  17.  And  he  particularly  enjoined  up- 
on his  hearers,  "  All  things,  whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  to  them."  Mat.  vii. 
12.  "  And  be  ye  perfect  even  as  your  Father  which  is 
in  heaven  is  perfect,"  Mat.  v.  48.  And  in  the  Epistles 
we  read.  "  Do  we  then  make  void  the  law  through  faith.'* 
God  forbid:  yea,  we  estabhsh  the  law."  Rom.  iii.  31. 
"  Let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of  God — 2  Cor. 
vii.  1.  "Now  the  God  of  peace — make  you  perfect  in 
every  good  work  to  do  his  will."  Heb.  xiii.  20,  21.  "  As 
he  which  hath  called  you  is  holy,  so  be  ye  holy  in  all 
manner  of  conversation,  because  it  is  written,  be  ye  holy ; 
for  I  am  holy,"  1  Pet.  i.  15,  16.  Further,  suppose  that 
Christ  by  his  death,  did  away  the  obligation  of  men  to 
render  perfect  obedience  to  the  divine  law,  is  to  suppose 
that  he  died  to  purchase  for  men  an  exemption  from  that 
which  is  right,  and  makes  him  the  minister  of  sin — a  sen- 
timent which  the  Scriptures  reject  with  abhorrence.  "  Is 
Christ  the  minister  of  sin.'*     God  forbid."  Gal.  ii.  17. 

From  all  these  considerations  we  conclude,  that  the 
moral  law  is  still  in  full  force,  and  as  much  obligatory  up- 
on mankind  as  it  ever  was ;  and  that  sin  or  a  transgress- 
ion of  the  law  is  as  hateful  to  God  as  it  ever  was. 

It  is  true  that  none  of  the  fallen  race  of  man  can  be 
saved  by  their  obedience  to  tlie  moral  law ;  for  it  has 


72  SERMON    LVIII. 

ceased  to  be  a  covenant  of  life  or  a  covenant  by  which 
life  can  be  obtained;  but  it  still  remains  a  rule  of 
duty.  And  it  is  also  true  that  none  of  mankind 
do  perfectly  fulfil  the  law ;  but  this  does  not  destroy 
the  obligation  to  obedience.  With  respect  to  the  un- 
regenerate  who  are  out  of  Christ,  they  are  under  the 
law  as  a  covenant,  and  if  they  should  die  in  this  state 
must  bear  its  heavy  penalty  for  failing  perfectly  to  fulfil 
it  and  for  transgressing  its  precepts.  And  with  respect 
to  the  regenerate  who  are  united  to  Christ,  though  it  is 
their  duty  to  render  perfect  obedience  to  the  will  of  God, 
and  though  they  come  short,  yet  God  accepts  their  sin- 
cere obedience,  and  pardons  their  failings. — Not  because 
he  has  released  them  from  obligations  to  perfect  obedi- 
ence ;  but  for  the  sake  of  the  atonement  and  perfect 
righteousness  of  Christ,  to  whom  they  are  united.  So 
that  although  believers  cannot  be  saved  by  the  works  of 
the  law ;  yet  the  law  is  still  binding  upon  them  as  a  rule 
of  life.  And  they  are  under  obligations  to  render  perfect 
obedience  thereunto ;  and  to  love  the  Lord  their  God, 
with  all  their  heart,  and  soul,  and  strength,  and  mind,  and 
their  neighour  as  themselves ;  and  they  deserve  the  wrath 
of  God  for  failing  to  do  this.  And  they  who  have  right 
apprehensions  of  the  character  of  God,  will  feel  that  it  is 
their  duty,  thus  to  love  and  serve  him ;  and  that  they  are 
blameable  and  deserve  God's  wrath  and  curse  for  com- 
ing short. 

3,  And  here  the  question  may  be  asked,  since  life  can- 
not now  be  obtained  by  the  law,  and  since  fallen  man  is 
morally  unable  perfectly  to  fulfil  it,  of  what  use  is  it  under 
the  Gospel  ?  I  answer  it  is  of  great  use.  It  teaches  all 
men  the  holy  nature  and  will  of  God,  and  what  is  the 
duty  they  owe  to  him.  It  teaches  them  the  sinfulness  of 
their  nature,  hearts,  and  lives.  It  is  calculated  to  humble 
them,  and  to  shew  them  their  inability,  and  the  insufficien- 
cy of  any  thing  they  can  do  to  merit  salvation,  and  the 
need  they  have  of  a  Saviour.  It  is  of  great  use  to  awaken 
the  consciences  of  the  unregenerate,  and  to  convince 
them  of  their  sin,  guilt,  and  danger ;  "  for  by  the  law  is 
the  knowledge  of  sin."  Rom.  iii.  20.,  .  It  is  of  great  use  to 
drive  them  off,  when  awakened,  from  every  false  ground 
of  hope,  and  especially  from  a  self  righteous  foundation, 
and  to  drive  them  to  Christ  to  take  refuge  in  his  perfect 


OBEDIENCE.  73 

righteousness,  from  the  wrath  with  which  the  law  threat- 
ens them ;  or  if  they  continue  in  sin  and  rebellion  to  leave 
them  inexcusable.  It  is  also  of  great  use  to  the  real  peo- 
ple of  God.  Its  dreadful  curse  from  which  they  are  de- 
livered by  Christ  to  whom  they  are  united  by  faith,  teach- 
es them,  how  much  they  are  bound  to  love  him;  and  thus 
is  calculated  to  lead  them  to  thankfulness,  and  to  be  care- 
ful to  conform  themselves  to  the  law  as  a  rule  of  life, 
which  is  well  pleasing  to  Christ.  The  law  further  in- 
structs them  into  the  holy  nature  and  will  of  God,  and 
teaches  them  what  they  ought  to  be,  and  how  far  they 
come  short ;  and  thus  is  calculated  to  humble  them.  And 
it  is  a  rule  for  them,  by  which  to  regulate  their  conduct, 
and  according  to  which  every  true  child  of  God,  must  and 
will  endeavour  to  walk.  He  will  love  the  law  of  God, 
and  desire  to  be  perfectly  conformed  thereunto,  he  will 
grieve  that  he  comes  short ;  and  he  will  rest  entirely  sat- 
isfied with  nothing  short  of  perfect  obedience. 

Since  then  the  moral  law  is  still  binding,  and  is  of  such 
great  use  in  the  system  of  religion,  we  shall  proceed  iix 
future  discourses  to  treat  thereof,  as  it  is  summarily  con- 
tained in  the  ten  commandments.  These  commandments 
were  delivered  by  God  himself  from  Mount  Sinai,  and 
written  by  him  on  two  tables  of  stone.  The  first  table  in- 
cluding the  first  four  of  these  commandments,  contains  our 
duty  to  God ;  the  second  table,  comprising  the  last  six 
commandments  contains  our  duty  to  man. 

The  moral  law  as  contained  in  these  commandments 
though  expressed  in  few  words  is  exceeding  broad. 
These  commandments  are  an  epitome  of  the  moral  pre- 
cepts revealed  throughout  the  Scriptures.  And  perhaps 
we  may  say,  there  is  no  moral  precept,  enjoined  in  the 
Scriptures,  but  what  is  either  expressly  or  implicitly  con- 
tained in  the  ten  commandments. 

In  improving  this  subject,  let  it  be  deeply  impressed  on 
our  minds  that  we  are  under  indispensable  obligations  to 
render  obedience  to  the  revealed  will  of  God.  Let  us 
therefore  carefully  endeavour  to  become  acquainted  with 
his  will. — Let  us  remember  that  the  moral  law  is  still  bind- 
ing upon  us,  and  that  we  are  under  obligations  perfectly 
to  obey  it.  Let  a  conviction  of  this  drive  the  sinner  to 
Christ,  under  a  sense  of  his  transgressions,  and  his  ex- 
posure to  the  curse  of  the  law ;  and  let  it  lead  the  chris- 

VOL.   II.  10 


74  SERMON   LIX. 

tian  to  be  careful  to  maintain  good  works,  and  to  seek  to 
be  perfect  as  his  Father  in  heaven  is  perfect. — Amen. 


SERMON   LIX. 

PREEIACE    TO    THE    TEN    COMMANDMENTS. 
EXODUS    XX.  2. 

"  /  a7n  the  Lord  thy  God  which  have  brought  thee  out  of  the 
land  of  Egypt,  out  of  the  house  of  bondage.'''' 


In  this  chapter  we  have  the  ten  commandments,  con- 
taining a  summary  of  the  moral  law.     These  command- 
ments were  delivered  to  the  nation  of  Israel  from  Mount 
Sinai,  immediately  by  the  voice  of  God  himself     The 
circumstances  attending  their  delivery  were  such  as  show- 
ed their  great  importance,  and  were  peculiarly  calculat- 
ed to  impress  mankind  with  awe,  and  lead  them  to  obe- 
dience.    The  people  were  apprised  that  the  Lord  was 
about  to  come  down  upon  Mount  Sinai ;  and  were  com- 
manded to  sanctify  themselves  for  two  days  before,  and 
to  wash  their  clothes. — Bounds  were  set  round  about  the 
mountain;  and  both  man  and  beast  were  forbidden  to 
touch  it  under  pain  of  death.     And  when  the  Lord  came 
down  upon  the  mount,  "  there  were  thunders,  and  light- 
nings, and  a  thick  cloud  upon  the  mount,  and  the  voice  of 
the  trumpet  exceeding  loud ;  so  that  all  the  people  that 
was  in  the  camp  trembled — and  Mount  Sinai,  was  alto- 
gether on  a  smoke,  because  the  Lord  descended  upon  it 
in  fire,  and  the  smoke  thereof  ascended  as  the  smoke  of 
a  furnace,  and  the  whole  mount  quaked  greatly."  Ex.  xix. 
16,  18.     With  such  solemn  circumstances  accompanying, 
and  with  such  terrible  majesty,  were  the  ten  command- 
ments given,  by  the  voice  of  God  himself     The  whole 
transaction  was  calculated  to  awe  the  Israehtes  into  obe- 
dience ;  and  not  only  the  Israelites,  but  us  also,  and  all 
who  in  after  ages  should  be  made  acquainted  with  these 


PREFACE    TO    THE    TEN    COMMANDMENTS.  75 

commandments,   and   the    manner   in  which  they  were 
given. 

Our  text  is  the  preface  or  introduction  to  the  ten  com- 
mandments, and  contains  reasons  to  enforce  our  obedience 
lo  them. 

We  shall  in  the  ensuing  discourse  endeavour  to  illus- 
trate the  import  of  this  ineface. 

This  subject  is  contained  in  our  Catechism  in  the  ans- 
wers to  the  43d  and  44th  questions — 

"  What  is  the  preface  to  the  ten  commandments? 

"  The  preface  to  the  ten  commandments  is  in  these  words,  I 
am  the  Lord  thy  God,  which  have  brought  thee  out  of  the  land 
of  Egypt,  out  of  the  house  of  bondage. 

What  doth  the  preface  to  the  ten  commandments  teach  us  ? 

The  preface  to  the  ten  commandments  teacheth  us,  that  be- 
cause  God  is  the  Lord,  and  our  God  and  Redeemer,  therefore 
we  are  bound  to  keep  all  his  commandments.'''' 

Our  text  contains  thi-ee  reasons  why  we  should  keep 
the  moral  law,  as  summarily  comprehended  in  the  ten 
commandments ;  viz. 

I.  Because  God  is  the  Lord — "I am  the  Lord." 

II.  Because  he  is  our  God — "  thy  God." 

III.  Because  he  is  our  Redeemer-" Which  have  brought 
thee  out  of  the  land  of  Egypt,  out  of  the  house  of 
bondage." 

I.  The  first  reason  why  we  should  keep  God's  com- 
mandments is,  he  is  the  Lord — "  I  am  the  Lord" — or  Je- 
hovah. God  here  asserts  his  sovereignty,  or  his  absolute 
right  to  reign,  and  give  laws  to  his  creatures,  and  there- 
fore their  duty  to  obey  his  laws,  from  the  consideration  of 
what  he  is.  Jehovah  is  the  incommunicable  name  of  God, 
signifying  essential  existence.  It  expresses  his  being. — • 
God  here  gives  his  essential  being  as  a  reason  of  his  right 
of  authority  over  his  creatures,  and  of  their  obligations 
of  obedience  to  his  commandments.  The  perfections  of 
God  are  the  same  with  his  being.  His  essential  perfect- 
ions are  therefore  here  brought  into  view,  as  constituting 
a  foundation  of  man's  obligation  to  render  obedience  to 
his  commandments. 

God  is  self  existent.  He  is  Jehovah — the  I  AM — the 
self  existent  being,  having  his  being  in  and  of  himself, 
and  giving  being  to  all  things  else.  He  is  the  first  cause 
of  all  things ;  for  nothing  else  is  self  existent ;  all  things 


76  SERMON   LIX. 

else  are  derived  from  him,  and  dependent  on  him,  and 
therefore  are  his.  He  gave  them  being  according  to  his 
will,  and  he  made  them  for  himself;  and  therefore  he  has 
an  indisputable  right  to  govern  his  creatures  according  to 
his  will,  and  all  who  are  capable  of  knowing  his  will,  are 
under  indispensable  obligations  to  render  ohedience. 

Again,  as  Lord  or  Jehovah,  he  is  infinitely  wise  ;  for  as 
he  is  the  first  cause  of  all  things,  every  perfection  which 
we  see  in  creatures,  must  in  an  infinite  degree  belong  to 
him.  Therefore  his  laws,  which  must  be  an  expression 
of  his  will,  as  he  is  independent  of  every  creature,  and 
can  be  under  no  bias  from  others  to  influence  his  will, 
must  also  be,  like  himself,  infinitely  wise. 

Infinite  goodness  is  also  included  in  the  name  Jehovah. 
This  is  an  essential  perfection  of  God — '•  God  is  love," 
1  John  iv.  8.  "  Abundant  in  goodness  and  truth,"  Ex. 
xxxiv.  6.  This  perfection  will  invariably  lead  him  to 
frame  such  laws  as  will  best  conduce  to  the  happiness  of 
his  creatures,  and  in  promoting  the  general  good,  and  in 
keeping  of  which  individual  happiness  will  be  best  se- 
cured. 

Strict  justice  is  also  another  essential  attribute  of  God. 
*'  All  his  ways  are  judgment:  a  God  of  truth  and  without 
iniquity,  just  and  right  is  he,"  Deut.  xxxii.  4.  "Justice 
and  judgment  are  the  habitation  of  thy  throne,"  Ps.  lxxxix. 
1 4.  Hence  it  follows  that  God  can  will  nothing  but  what 
is  right,  and  tlierefore  that  he  will  always  govern  accord- 
ing to  strict  right,  and  have  respect  in  his  laws  to  all  the 
rights  of  all  his  creatures.  Creatures  therefore,  who  de- 
sire to  do  right,  and  to  have  that  which  is  right  done  to 
them,  are  always  safe  in  the  hands  of  such  a  Law-giver. 

Again,  omnipresence  and  omniscience  are  perfections 
essential  to  the  divine  being.  He  is  present  to  all  his 
creatures ;  "  for  in  him  we  live  and  move  and  have  our 
being,"  Acts  xvii.  28.  And  he  perfectly  knoweth  all  his 
creatures.  "  Neither  is  there  any  creature  that  is  not 
manifest  in  his  sight ;  but  all  things  are  naked,  and  open- 
ed unto  the  eyes  of  him  with  whom  we  have  to  do,"  Heb. 
iv.  ]  3.  "  The  J^ord  searcheth  all  hearts,  and  understand- 
cth  all  the  imaginations  of  the  thoughts,"  1  Chron.  xxviii. 
9.  "  The  righteous  God  trieth  the  hearts  and  reins,"  Ps. 
vii.  9.  He  therefore  cannot  be  deceived,  and  perfectly 
knows  how  to  distribute  justice  to  every  one. 


PREFACE   TO    THE    TEN   COiyiMANDMENTS.  77  , 

Again,  as  Jehovah  he  is  all-sufficient.  He  "  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or  think," 
Eph.  iii.  20.  He  is  abundantly  able  to  supply  all  the  neces- 
sities of  all  his  creatures.  He  has  an  infinite  fulness  from 
which  to  relieve  them  amidst  all  their  distresses,  and  to 
reward  them  for  their  obedience. 

Further,  as  Jehovah  he  is  omnipotent.  He  is  the  Al- 
mighty God.  He  has  all  power  to  enforce  his  all-wise, 
benevolent  and  righteous  laws ;  to  protect  and  reward 
the  obedient,  and  punish  the  disobedient ;  and  thus  to  se- 
cure the  good  of  his  creatures  at  large,  and  the  individu- 
al happiness  of  his  obedient  subjects. 

Such  a  being  is  God.  He  is  self-existent  having  his 
being  in  and  of  himself,  giving  being  to  all  other  creatures, 
and  supporting  them  in  existence,  and  therefore  having 
an  absolute  right  to  give  them  laws  and  require  their 
obedience ;  and  he  also  possesses  such  perfections  as  ev- 
ery way  qualify  him  to  govern,  and  to  secure  the  general 
good,  and  the  rights  of  individuals,  and  their  happiness 
too  if  they  be  obedient.  He  has  infinite  wisdom  to  know 
how  to  frame  the  best  laws  ;  infinite  benevolence  to  lead 
him  to  give  the  best  laws ;  infinite  justice  to  influence  him 
to  give  laws,  which  will  secure  the  rights  of  all  his  sub- 
jects; omnipresence  and  omniscience,  to  be  always  at 
hand,  and  always  knowing,  to  all  the  wants,  and  all  the 
motives  of  action,  and  all  the  deserts  of  all  his  creatures  ; 
all-sufficiency  to  support  all  their  necessities,  and  reward 
their  obedience ;  and  almighty  power  to  enforce  his  laws, 
fulfil  his  promises  to  the  obedient,  and  execute  his  threat- 
nings  upon  the  disobedient.  Such  a  being  is  certainly 
every  way  fitted  to  reign,  and  has  an  absolute  right  to 
govei'n.  This  argument  therefore  in  the  preface  to  the 
ten  commandments  runs  thus  ;  "  I  am  the  Lord,"  or  Jeho- 
vah— the  self-existent  being,  the  supreme  first  cause  of 
all  things,  an  all  wise,  infinitely  good  and  just,  an  every 
where  present,  omniscient,  all-sufficient,  and  almighty  be- 
ing, therefore  thou  shalt  obey  my  laws — "  thou  shalt  have 
no  other  gods  before  me,  &;c." 

This  character  of  God  makes  his  will  a  law,  whether 
we  can  discover  any  thing  in  the  reason  and  fitness  ol 
things  to  oblige  us  to  obedience  or  not.  In  many  of  the 
laws  which  he  has  given  us,  we  can  discover  a  suitable- 
ness or  fitness  in  them,  obligatin§c  us  to  obedience,  and 


78  SERMON   LIX. 

this  is  the  case  ivith  the  chief  of  the  precepts  of  the  ten 
commandments,  but  where  this  is  not  the  case,  consider- 
ing the  character  of  God,  a  "thus  saith  the  Lord,"  is 
a  sufficient  reason  why  we  should  render  obedience.  He 
has  an  absohite  right  to  command  what  he  pleases ;  for 
he  can  command  nothing  but  what  is  right ;  and  when  his 
will  is  made  known,  we  are  under  indispensable  obliga- 
tions to  render  implicit  obedience.  So  that  positive  pre- 
cepts, until  revoked  by  the  Law-giver  are  equally  bind- 
ing ^Wth  natural  precepts,  except  where  they  clash  with 
each  other,  and  then  we  are  to  obey  natural  precepts 
rather  than  positive. 

We  proceed  to  the 

II.  Reason  mentioned  in  our  text  to  enforce  obedience 
to  the  ten  commandments,  viz.  that  the  Lord  is  our  God, 
"  I  am  the  Lord,  th?/  God.''''  This  reason  is  drawn  from 
the  covenant  of  grace ;  and  is  an  additional  reason  to  the 
one  which  we  have  just  considered — "  I  am  the  Lord,'' 
why  men,  to  whom  God  is  revealed  in  this  character, 
should  obey  his  commandments.  They  ought  to  obey  his 
commandments,  not  only  because  he  is  the  Lord,  or  is  what 
he  is;  but  also  because  he  offers  himself  in  the  covenant 
of  grace,  to  be  the  reconciled  God  of  all  who  will  truly  be- 
lieve in  his  Son  ;  and  because  he  really  sustains  this  re- 
lation to  all  his  people.  That  the  covenant  of  grace  is 
here  intended  and  brought  into  view,  we  learn  from  the 
general  meaning  of  the  phrase,  "  thy  God"  throughout  the 
Scriptures  ;  for  this  phrase  uniformly  refers  to  the  cove- 
nant of  grace.  When  man  fell  and  brake  the  covenant  of 
works,  God  ceased  to  be  his  God.  He  became  his  enemy 
and  angry  with  him  every  day  ;  and  is  still  angry  with 
him,  unreconciled  to  him,  and  allows  him  no  part  nor  lot 
in  his  favour,  when  he  beholds  him  as  under  the  first  cov- 
enant. 

But  in  the  covenant  of  grace  through  Christ,  God  oflfers 
himself  as  a  reconciled  God  and  portion,  and  becomes 
such  to  all  who  truly  believe  in  his  Son.  It  was  in  refer- 
ence to  this  covenant  that  God  addressed  the  Israelites,  at 
Sinai,  who  were  in  visible  covenant  with  him,  and  called 
himself  their  God.  And  a  particular  reference  was  evi- 
dently here  made  to  the  covenant  made  with  their  an- 
cestor Abraham,  which  clearly  was  the  covenant  of  grace. 
In  this  covenant  God  had  promised  to  be  the  God  of  Abra- 


PREFACE  TO  THE    TEN   COMMANDMENTS.  79 

ham  and  of  his  seed,  and  he  here  reminded  the  Israelites 
of  this  promise. 

And  here  I  would  remark  that  the  title  which  God 
here  gives  himself,  '•  thy  God,"  teaches  us  that  the  mor- 
al law  which  follow  s,  was  given,  not  as  a  covenant  of 
works,  but  as  pertaining  to  the  covenant  of  grace,  or  with 
reference  to  it.  For,  that  the  Lord  was  their  God,  which 
he  could  be  to  sinners  only  in  the  covenant  of  grace,  was 
given  as  a  reason,  why  they  should  keep  the  moral  law. 
It  was  given  to  show  the  hohness  of  God,  and  the  extent, 
evil,  and  desert  of  sin  ;  to  convince  the  sinner  of  his  utter 
inability  to  save  himself,  to  show  him  his  need  of  a  Saviour, 
and  to  be  a  schoolmaster  to  drive  him  to  Christ ;  and  at 
the  same  time  to  be  t6  the  true  believer,  really  in  the 
covenant  of  grace,  a  rule  of  duty  according  to  which  he 
should  regulate  his  conduct. 

The  covenant  of  grace  affords  to  all  to  whom  it  is  re- 
vealed a  strong  reason  to  enforce  their  obedience  to  the 
holy  law  of  God.  In  this  covenant  God  has  manifested 
his  infinite  condescension  and  love.  God  so  loved  the 
world  that  he  gave  his  only  begotten  Son,  that  whosoever 
beheveth  in  him  should  not  perish,  but  have  everlasting 
life"  John  iii.  16.  The  Son  enoag-ed  to  do  the  will  of  the 
Fatiier.  He  became  a  surety  for  all  who  should  believe  in 
him  before  the  days  of  his  llesh  ;  and  it  was  in  virtue  of 
his  suretiship,  which  could  not  fail,  that  God  became  the 
covenant  God  of  the  Old  Testament  saints,  before  atone- 
ment was  actually  made  for  sin.  In  the  fulness  of  time, 
the  Son  of  God  assumed  human  nature,  took  upon  him  the 
form  of  a  servant,  and  became  obedient  unto  death,  even 
the  death  of  the  cross.  He  bare  the  curse  of  the  divine 
law  due  to  sin,  and  thus  satisfied  divine  justice,  and  pro- 
cured reconciliation  with  God  for  all,  who  will  believe  in 
his  name.  In  and  through  Christ,  God  offers  himself  to  be 
the  sinner's  God,  which  includes  every  blessing  of  the  cov- 
enant of  grace — grace  here  and  glory  hereafter.  Most 
assuredly  this  consideration,  ought  to  be  a  powerful  mo- 
tive to  lead  us  to  obedience  to  tlie  will  of  God. 

We  are  under  indispensable  obligations  to  render  obe- 
dience to  the  will  of  God  from  the  consideration  of  his  es- 
sential character.  And  his  character  as  a  covenant  God, 
or  a  God  in  Christ  reconciling  sinners  to  himself,  undoubt- 
edly strengthens  these  obligations.     And  if  the   covenant 


80  SERMON   LIX. 

of  grace  afforded  such  a  strong  argument,  to  enforce  obe- 
dience to  the  laws  of  God  upon  the  Israelites  ;  it  undoubt- 
edly affords  a  much  stronger  argument  to  enforce  obedi- 
ence upon  us,  who  live  under  the  new  dispensation  of  this 
covenant.  For  the  nature  of  this  covenant  is  now  much 
more  clearly  revealed  than  it  was  formerly.  The  love  of 
Christ,  in  his  humiliation,  obedience,  sufferings,  and  death 
has  been  manifested  to  the  world.  And  the  grace  of  God 
and  the  blessings  of  the  covenant  of  grace  are  now  much 
more  clearly  made  known  than  they  were  under  the  Old 
Testament  dispensation.  We  therefore,  who  live  under 
the  light  of  the  Gospel,  are  under  increased  obligations  to 
render  obedience  to  the  law  of  God.  And  Christ,  by  his 
coming,  instead  of  relaxing  these  obligations,  as  some  pre- 
tend, has  really  increased  them ;  And  instead  of  having 
rendered  sin  a  less  evil,  and  less  odious  in  the  sight  of 
God,  and  thus  becoming  the  minister  of  sin,  he  has  made 
it  the  more  exceedingly  sinful.  And  those  who  under 
gospel  light,  continue  to  live  in  sin  or  disobedience  to 
God's  law,  will  be  punished  more  severely,  than  if  they 
had  perished  without  hearing  of  the  covenant  of  grace, 
or  if  they  had  enjoyed  a  revelation  of  it  in  a  more  obscure 
degree.     The 

HI.  Reason  mentioned  in  our  text  to  enforce  obedience 
lo  the  moral  law,  is  contained  in  these  words,  "  which 
have  brought  thee  out  of  the  land  of  Egypt,  out  of  the 
house  of  bondage."  This  reason  taken  literally  was  appli- 
cable only  to  the  Israelites  but  nevertheless  it  instructs  us 
that  all  the  blessings  which  God  bestows  upon  us,  bring 
us  under  obligations  to  render  obedience  to  him.  Surely 
therefore  we,  in  this  favoured  land  where  we  enjoy  so  ma- 
ny blessings  are  under  peculiar  obligations,  to  render  o- 
bedience  to  the  commandments  of  God  ;  and  must  be  pe- 
culiarly guilty,  and  deserving  of  punishment  if  we  trans- 
gress. 

But  this  argument,  "  which  have  brought  thee  out  of  the 
land  of  Egypt,  out  of  the  house  of  bondage,"  we  have  rea- 
son to  believe  was  to  be  understood  figuratively  and  spir- 
itually as  well  as  literally  ;  and  in  this  sense  it  applies  to 
all  who  stand  related  to  God  in  the  covenant  of  grace. — 
That  dispensation,  under  which  the  Israelites  were,  a- 
bounded  with  types  ;  and  almost  all  God's  dealings  to- 
wards them  were  intended  to  instruct  them  in   spiritual 


PREFACE   TO    THE    TEN   COMMANDMENTS.  81 

things.  The  providential  dispensation  brought  into  view 
in  this  argument  vt^as  evidently  typical.  The  bondage  of 
the  Israelites  in  Egypt,  aptly  represented  the  sad  state  of 
man,  while  under  the  bondage  of  sin  and  Satan  ;  and  the 
deliverance  of  the  Israelites  from  Egyptian  bondage  was 
typical  of  a  spiritual  deliverance  from  the  thraldom  of  sin 
by  Jesus  Christ.  And  to  this  typical  or  spiritual,  as  well 
as  the  literal  meaning,  we  are  to  suppose  the  Lord  had 
reference  in  this  reason.  This  explanation  is  confirmed 
by  the  consideration  that  the  moral  law  was  intended  to 
be  binding  in  all  ages  of  the  church,  and  therefore  this 
reason  to  enforce  its  observance,  ought  to  be  so  explained 
as  to  be  applicable  to  other  nationsbes  ides  the  Jews.  Con- 
sidered in  this  light,  we  are  urged  to  obedience  to  the  di- 
vine law,  because  God  is  our  Redeemer.  This  reason 
lays  under  obligation  to  obedience  to  the  divine  law,  all 
who  hear  of  the  way  of  deliverance  from  the  bondage  of 
sin,  and  to  whom  deliverance  is  offered.  But  especially 
does  this  argument  apply  to  all  the  real  people  of  God, 
who  are  actually  delivered  from  the  dominion  of  sin,  and 
are  brought  into  the  glorious  liberty  of  the  children  of 
God. 

Let  all  consider  the  desert  of  sin,  and  the  dreadful 
punishment  to  which  it  exposes  them.  From  this  punish- 
ment God  offers  salvation.  How  good  and  gracious  must 
God  be,  who  is  thus  willing  to  save  guilty  sinners,  and 
who  thus  offers  them  salvation !  He  therefore  certainly 
deserves  that  his  will  should  be  obeyed  by  us.  Let  chris- 
tians especially,  reflect  on  the  awful  danger  from  which 
they  have  been  actually  delivered ;  the  amazing  price 
which  was  paid  to  open  a  way  for  their  redemption ;  and 
the  greatness  of  that  salvation  of  which  they  are  made 
heirs,  and  they  must  be  convinced  that  their  obligations 
to  render  obedience  to  the  divine  will  are  peculiarly 
great. 

From  this  subject  we  infer  that  we  are  under  as  great, 
and  greater  obligations  now,  to  render  obedience  to  the 
moral  law  than  the  Israelites  were  of  old.  Let  us  there- 
fore feel  our  obligations,  study  to  know  and  understand  the 
law  of  God,  and  carefully  endeavour  in  sincerity  of  heart 
to  be  obedient ;  let  us  mourn  and  repent  when  we  come 
short  or  transgress  ;  and  let  a  sense  of  our  failings  and 
transgressions  teach  us  the  necessity  of  relying  on  grace  for 

VOL.   II,  11 


82  SERMON   LIX. 

salvation,  endear  Christ  to  us,  and  lead  us  continually  to 
put  our  trust  for  pardon  and  acceptance  in  his  righteous- 
ness. We  infer  again  from  our  subject  that  obedience  to 
God's  commands  is  our  reasonable  service.  If  God  be 
what  he  is,  the  self-existent,  and  supreme  first  cause  of 
all  things,  an  all-wise,  infinitely  good  and  just,  ;omnipre- 
sent,  omniscient,  all-sufficient,  and  almighty  being,  he 
must  unquestionably  have  an  absolute  right  to  reign,  and 
his  laws  must  all  be  just  and  good ;  and  obedience  to  his 
will  must  be  our  reasonable  service.  And  if  he  has  so 
loved  our  world  as  to  give  his  Son  to  suffer  and  die  to 
open  a  way  of  salvation  for  our  wretched  race  ;  if  he  has 
been  so  infinitely  merciful  as  in  and  through  him  to  make 
a  covenant  of  grace,  in  which  he  offers  to  become  our 
God,  and  to  deliver  us  from  the  punishment  and  the  bon- 
dage of  sin,  and  to  make  us  heirs  of  a  glorious,  blessed, 
and  eternal  inheritance  ;  and  doth  actually  thus  deliver 
and  make  heirs  many  of  our  race, — he  certainly  must  be 
worthy  our  obedience.  All  that  he  has  spoken  to  us,  we 
ought  to  do.  And  sin  which  is  a  transgression  of  the  law 
must  be  an  exceedingly  great  evil ;  and  the  sinner  must 
justly  deserve  God's  wrath  and  curse.  Let  us  all  be  im- 
pressed with  a  sense  of  the  reasonableness  of  obedience 
to  the  commandments  of  God,  and  the  unreasonableness  of 
sin  ;  let  sinners  out  of  Christ,  realize  their  guilt  and  dan- 
ger ;  and  flee  without  delay,  to  him  for  safety ;  and  let 
all  who  name  the  name  of  Christ  be  careful  to  depart  from 
all  iniquity,  and  to  keep  the  commandments  of  God. — 
Amen. 


SERMON   LX. 

PUTIES    REq,UlRED    IN    THE   FIRST    COMMANDMENT. 
EXODUS    XX.    3. 

"  Thou  shall  have  no  other  gods  be/ore  mc." 


The  moral  law,  summarily  comprehended  in  the  ten 
commandments,  is  unchangeable  and  perpetually  bind- 
ing. It  is  therefore  binding  on  us.  And  although 
we  cannot  now  obtain  life  by  the  law ;  still  we  are 
under  obligations  to  render  obedience  to  it.  And  every 
christian,  while  he  builds  his  hope  on  the  Lord  Jesus 
Christ  and  trusts  entirely  to  his  merits  for  pardon  and  ac- 
ceptance with  God,  will  at  the  same  time  love,  and  en- 
deavour to  keep  the  commandments  of  God,  and  will 
grieve  and  repent  when  he  comes  short  or  transgresses. — - 
This  is  essential  to  the  character  of  the  true  christian. — 
It  is  therefore  highly  important  that  we  understand  God's 
law.  Our  text  is  the  first  of  the  ten  commandments.  This 
commandment,  though  expressed  in  a  few  words,  is  ex- 
ceeding broad ;  and  taken  in  its  utmost  import,  embraces 
the  whole  sum  of  religion.  It  is  expressed  negatively — - 
'•  Thou  shalt  have  no  other  gods  before  me.  This  not 
only  forbids  the  sin  which  is  expressly  mentioned ;  but  it 
implies  the  contrary  duty.  And  this  is  a  rule  which  ap- 
plies to  all  the  commandments ;  where  a  sin  is  forbidden 
the  contrary  duty  is  commanded,  and  where  a  duty  is 
commanded  the  contrary  sin  is  forbidden. 

The  duties  required  in  this  commandment  arc  stated 
in  our  Catechism  in  the  answer  to  the  46th  question. 

"  What  is  required  in  the  first  commandment. 

The  first  commandment  requireth  us  to  k7iow  and  acknowledge 
God  to  be  the  only  true  God,  and  our  God,  and  to  ivorship  and 
glorify  him  accordingly.'''' 

The  object  of  the  ensuing  discourse  is  to  illustrate  the 


84  SERMON   LX. 

duties  required  in  the  first  commandinent  as  stated  in  this 
answer. 

These  duties  are  three. 

I.  To  know  God. 

II.  To  acknowledge  him. 

III.  To  worship  and  glorify  him  accordingly. 

I.  This  commandment  requires  us  to  know  God  ;  first 
that  he  is,  and  then  what  he  is.  This  knowledge  lies  at 
the  foundation  of  all  true  religion.  Without  knowing  and 
believing  that  there  is  a  God,  there  can  be  no  kind  of 
religion.  An  Atheist,  if  there  be  such  a  being,  can  have  no 
religion ;  for  he  denies  the  very  first  principle,  on  which 
all  religion,  whether  true  or  false,  is  founded.  That  there 
is  a  God,  all  nature,  constantly  and  loudly,  proclaims  ; 
and  to  be  convinced  of  this  truth,  we  need  only  open  our 
eyes  upon  the  things  we  may  see  around  us,  and  listen  to 
the  voice  of  reason.  And  it  is  our  duty  to  know  this  truth 
that  there  is  a  God,  not  merely  because  we  were  educa- 
ted in  the  belief  of  it,  or  because  others  believe  it;  but 
from  an  attention  to  the  evidence  by  which  it  is  sup- 
ported. 

And  it  is  our  duty  not  only  to  know  that  God  is,  but  also 
what  he  is.  This  knowledge  also  is  essential  to  true  religion; 
for  all  true  religion  takes  its  rise  from  the  character  of 
God ;  and  ignorance  and  error  on  this  point,  are  the  great 
causes  of  the  false  religion,  and  the  irreligion  which  so 
much  prevail  in  our  world.  It  is  therefore  highly  important 
to  us  and  our  indispensable  duty  to  knoAv  what  God  is. 
Further  God  has  revealed  himself  to  be  known  by  us,  and 
therefore  it  must  be  our  duty  to  know  him.  And  besides 
he  has  frequently  in  his  word  taught  the  duty;  as  in  the 
following  texts  among  a  great  many  others.  "  Acquaint 
now  thyself  with  him."  Job  xxii.  21.  "Know  thou  the  God 
of  thy  father."  1 .  Chron.  xxviii.  9.  " Let  him  that  glorieth, 
glory  in  this,  that  he  understandeth  and  knoweth  me,  that  I 
am  tJie  Lord  which  exercise  loving-kindness,  judgment 
and  righteousness  in  the  earth."  Jer.  ix.  24.  "  This  is 
life  eternal,  that  they  might  know  thee,  the  only  true  God." 
John  xvii.  3.  All  these  and  many  other  texts  teach  us 
that  it  is  our  duty  to  have  a  right  knowledge  of  God. — 
And  there  are  some  passages,  in  which  the  want  of  this 
knowledge  is  reprehended  as  highly  disgraceful  and  crim- 
inal    Such  are  the  following.     '•  My  people  are   foolish, 


DUTIES  REQUIRED  IN  THE  FIRST  COMMANDMENT,  85 

they  have  not  known  me;  the j  are  sottish  children,  and 
they  have  none  understanding."  Jer.  iv.  22.  "  The  Lord 
hath  a  controversy  with  the  inhabitants  of  the  land,  be- 
cause there  is  no  truth,  nor  mercy,  nor  knowledge  of  God 
in  the  land."  Hos.  iv.  2.  "They  (that  is  the  wicked)  say 
unto  God,  depart  from  us :  for  we  desire  not  the  knowl- 
edge of  thy  ways."  Jobxxi.  14.  "  My  people  are  destroy- 
ed for  lack  of  knowledge."  Hos.  4.  6.  "  Even  as  they  did 
not  like  to  retain  God  in  their  knowledge,  God  gave  them 
over  to  a  reprobate  mind."  Rom.  i.  28.  "  Some  have  not 
the  knowledge  of  God.  I  speak  this  to  your  shame." — 
1 .  Cor.  XV.  34.  Hence  we  conclude  that  it  is  our  indispen- 
sable duty  to  know  the  character  of  God,  as  far  as  he  has 
revealed  himself,  and  we  have  ability  and  opportunity  to 
know  it ;  and  that  those  who  are  destitute  oi  a  knowledge 
of  God  are  highly  criminal.  It  is  true  God  is  incompre- 
hensible, and  in  comparison  of  what  he  really  is,  it  is  but 
little  that  we  can  know  of  him ;  but  it  becomes  us  to  know 
w^hat  we  can. 

There  are  two  ways  in  which  God  makes  himself 
known  unto  men  ;  viz.  by  his  works,  and  by  his  word.  And 
we  are  in  duty  bound  by  the  first  commandment  to  have 
such  a  knowledge  of  God  as  may  be  obtained  from  the 
means  of  information  which  we  enjoy.  From  the  works 
of  God  maybe  learned  his  power,  wisdom  and  good- 
ness, and  hencf*  may  be  deduced  the  duties  of  fear,  trust, 
gratitude,  and  love.  In  his  word  we  have  a  far  more 
clear  and  extensive  exhibition  of  the  divine  character;  and 
it  is  our  duty,  who  have  his  w^ord,  to  know  him,  not  only 
as  he  has  revealed  hiinself  in  his  works,  but  also  in  his 
word.  A  just  knowledge  of  God  is  highly  important.  For 
our  duties  to  him  are  founded  on  his  character;  we  are  in 
his  hands,  on  him  we  are  constantly  dependent,  to  him  we 
are  accountable,  and  he  will  fix  our  eternal  state ;  and  he 
has  offered  himself  to  be  known,  and  has  made  it  our  du- 
ty to  know  him. 

It  becomes  us  therefore  to  know  that  he  is  the  one  only 
living  and  true  God  ;  that  he  is  a  spirit,  self-existent,  the 
supreme  first  cause  and  last  end  of  all  things,  all-sulficicnt, 
eternal,  unchangeable,  incomprehensible,  every  where 
present,  omniscient,  all-wise,  almighty,  infinitely  holy,  j^^^U 
good,  true,  mrrciful,  and  gracious ;  that  he  subsists  in  tlii-ee 
persons,  the  Father,  the  Son,  and  the  Holy  Ghost;  and 


86  '  SERMON   LX. 

that  he  is  a  covenant  God  in  Christ,  in  and  through  whom 
he  is  reconcihng  sinners  to  himself.  In  short,  it  becomes 
us  to  know  whatever  God  has  been  pleased  to  reveal  of 
himself — his  nature,  perfections,  works,  and  ways.  And 
however  some  may  despise  knowledge,  and  judge  it  to  be 
of  little  importance  what  a  man  knows  on  the  subject  of 
rehgion ;  yet,  knowledge  is  certainly  of  great  importance; 
and  ignorance,  especially  in  our  circumstances,  where  we 
have  so  abundantly  the  means  of  knowledge,  is  a  great 
sin.  And  it  is  lamentable,  that  there  are  so  many  among 
us,  so  ignorant  as  they  are,  of  the  character  of  God,  and 
the  great  truths  of  religion,  which  grow  out  of  this  char- 
acter ;  and  that  they  are  bringing  up  their  children  in  the 
same  ignorance.  This  ignorance  is  a  fruitful  source  of 
carelessness  and  sin.  And  even  among  those  whose 
hearts  we  hope  have  been  changed  by  the  grace  of  God, 
we  find  some  who  have  but  little  knowledge  of  God,  in 
comparison  of  what  they  might  have.  And  this  is  one 
reason  of  the  frequent  darkness  of  many,  and  the  uncom- 
fortable seasons  through  which  they  pass,  and  the  slow 
progress  they  make  in  the  divine  life. 

II.  It  is  our  duty  not  only  to  know ;  but  also  to  acknow- 
ledge God,  even  the  God  of  the  Scriptures,  to  be  the  only 
true  God,  and  our  God.  We  should  acknowledge  him 
with  our  hearts,  by  placing  them  upon  him,  and  giving 
them  to  him.  We  should  acknowledge  him  with  our 
lips  by  confessing  him  before  men,  and  professing  our  at- 
tachment to  him.  And  we  should  acknowledge  him  in 
our  lives,  by  the  performance  of  those  duties  which  he 
requires  of  us.  But  the  consideration  of  these  duties, 
will  come  under  the  third  branch  of  our  subject.  We 
shall  therefore  here  confine  ourselves  to  a  public  profes-. 
sion  of  attachment  to  God  as  our  God. 

This  profession  if  it  be  good  must  be  made  through 
Jesus  Christ  as  a  Saviour;  for  it  is  through  Christ  alone 
that  God  will  condescend  to  be  our  God.  They  there- 
fore who  rightly  acknowledge  God  to  be  their  God,  must 
at  the  same  time  acknowledge  Christ  to  be  their  Saviour, 
and  place  all  their  hopes  of  acceptance  with  God  on  the 
mediation  of  Christ. 

The  acknowledgment  of  God  to  be  our  God,  or  a  pub- 
lic profession  of  religion,  is  the  duty  of  all,  who  have 
come  to  years  capable  of  knowing  God.     That  it  is  the 


DUTIES  REQUIRED  IN  THE  FIRST  COMMANDMENT.  87 

duty  of  all  to  love  and  serve  God,  and  make  him  their 
portion,  is  clearly  evident  from  his  character.  He  is  su- 
premely excellent.  He  is  the  first  cause  and  last  end  of 
all  things.  He  is  possessed  of  every  possible  perfection. 
He  is  all-sufficient,  and  the  only  portion  that  can  satisfy 
the  desires  of  an  immortal  mind,  and  make  his  rational 
creatures  truly  happy.  It  must  therefore  be  our  duty 
and  our  happiness  to  take  him  for  our  God.  Further,  he 
has  laid  us  under  unspeakable  obligations  to  take  him  for 
our  God,  by  his  creating  and  preserving  goodness,  by  the 
bounties  of  his  providence,  and  by  redeeming  love. 

And  if  God  be  what  he  is,  and  be  related  to  us 
as  he  is;  and  if  it  be  our  duty,  therefore  to  take 
him  for  our  God,  to  love  and  serve  him,  and  make 
him  our  portion,  it  is  certainly  our  duty  to  acknowl- 
edge before  the  world  that  he  is  our  God,  or  in  other 
words  to  make  a  public  profession  of  religion.  The 
duty  of  acknowledging,  or  publicly  avouching  the  Lord 
to  be  our  God  is  also  clearly  evident  from  Scripture.  It 
was  agreeably  to  the  command  of  God  that  the  Jews  pub  J 
licly  avouched  the  Lord  to  be  their  God.  And  in  the 
New  Testament  our  Saviour  taught,  "  whosoever  shal! 
confess  me  before  men,  him  will  I  confess  also  before  my 
Father  which  is  in  heaven.  But  whosoever  shall  deny 
me  before  men,  him  will  I  also  deny  before  my  Father 
which  is  in  heaven."  Mat.  x.  32. 33.  "  Whosoever  shall  be 
ashamed  of  me  and  of  my  words,  in  this  adulterous  and 
sinful  generation,  of  him  also  shall  the  Son  of  Man  be 
ashamed,  when  he  cometh  in  the  glory  of  his  Father, 
with  the  holy  angels — Mark.  viii.  38.  And  in  the  Epistle 
to  the  Romans  we  read,  "  If  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead  thou  shalt  be 
saved,"  Rom.  x.  9.  And  again,  "  I  beseech  you  there- 
fore brethren,  by  the  mercies  of  God,  that  ye  present 
your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service,"  Rom.  xii.  I.  These 
texts  and  many  others  prove  the  duty  of  making  a  public 
profession  of  religion.  This  is  the  indispensable  duty  of 
all,  to  take  the  true  God  for  their  God,  and  own  hira  as 
such  before  the  world.  And  therefore  it  is  the  duty  of 
all  who  are  capable  of  acting  for  themselves,  to  com(^  to 
that  ordinance,  wlijch  God  in  his  word  has  appointed  to 


88  SERMON    LX. 

be  the  badge  of  a  visible  profession-viz.  the  ordinance  of 
the  Lord's  Supper. 

Many  are  ready  to  suppose  that  it  is  not  their  duty,  be- 
cause they  are  not  prepared.  But  want  of  preparation 
forms  no  just  excuse.  We  are  criminal  for  being  unpre- 
pared. What  is  it  to  be  prepared  publicly  to  acknowl- 
edge the  Lord  to  be  our  God,  but  to  give  him  our  hearts, 
and  with  our  hearts  take  him  for  our  God  ?  This  we  are 
under  indispensable  obligations  to  do,  and  cannot  for  a 
moment  neglect  it  without  criminality.  The  want  of  love 
to  God  will  therefore  by  no  means  take  away  our  obliga- 
tions to  make  a  visible  profession  of  religion  It  is  true 
we  ought  not  to  profess  religion  with  a  heart  unreconci- 
led to  God ;  but  we  ought  not  to  have  such  aheart,  or 
cherish  such  a  temper.  It  is  our  indispensable  duty  im- 
mediately to  love  God,  and  to  have  such  a  temper  as 
w  ould  fit  us  with  sincerity  and  truth  publicly  to  profess 
that  the  Lord  is  our  God.  And  every  opportunity  we 
have  to  make  a  public  profession  of  religion,  and  neglect 
to  do  it,  and  to  do  it  too  with  the  sincerity  and  temper  of 
a  real  christian,  w^e  neglect  our  duty,  break  the  first  com- 
mandment, ai.d  sin  against  God. 

III.  We  proceed  to  the  third  branch  of  duty  implied 
in  the  first  commandment,  viz.  "  to  worship  and  glorify 
him  accordingly."  Knowing  the  character  of  the  true 
God,  and  acknowledging  him  to  be  our  God,  by  making 
a  sincere  profession  of  religion,  it  becomes  us  to  worship 
and  glorify  him,  according  to  this  knowledge  and  this  pro 
fession.  This  branch  of  duty  implied  in  the  first  com- 
mandment is  very  extensive,  and  embraces  the  whole  of 
practical  religion. 

Knowing  and  acknowledging  him  to  be  the  only  true 
God,  we  ought  to  pay  a  religious  worship  to  him  alone. 
Since  he  is  a  spirit  we  ought  to  render  him  a  spiritual 
worship  and  obedience ;  as  our  Saviour  reasoned,  "  God 
is  a  Spirit :  and  they  that  worship  him,  must  worship  him 
in  spirit  and  in  truth,"  John  iv.  24.  Being  infinitely  wor- 
thy of  our  attention,  we  ought  to  give  him  the  chief  place 
in  our  thoughts.  As  he  is  the  most  excellent  being  in  the 
universe,  and  therefore  the  most  worthy  of  our  supreme 
esteem  and  love,  we  ought  to  give  him  our  hearts,  place 
our  affections  supremely  upon  him,  and  esteem  and  love 
him  above  all  other  things.     As  he  is  all-sufficient,  a  sat- 


DUTIES  REQUIRED  IN  THE  FIRST  COMMANDMENT.  89 

l"stying  portion,  and  the  only  portion  which  can  fully  sat- 
isfy the  soul,  we  ought  to  choose  him  as  our  portion,  and 
in  sincerity  adopt  the  language  of  the  Psalmist,  "Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth 
that  I  desire  besides  thee.  God  is  my  portion  forever."  Ps. 
r,xxiii.  25,  26.  We  ought  to  desire  and  to  prize  his  favour 
above  every  thing  else  ;  for  "  in  his  favour  is  life,"  Ps.  xxx, 
5.  And  his  "loving  kindness  is  better  than  life,"  Ps.  lxiii. 
.3.  As  he  is  almighty  in  power,  we  ought  to  fear  him 
above  all  other  beings,  and  be  afraid  of  sin  which  pro- 
vokes his  wrath;  and  rather  suffer  any  thing  from  men 
than  sin  against  God.  As  he  searcheth  the  heart  and  tri- 
eth  the  reins,  we  ought  to  have  a  holy  frame  of  mind,  and 
guard  against  sinful  thoughts  and  desires  as  well  as  ac- 
tions. As  he  is  every  where  present,  we  ought  to  act  al- 
ways as  under  his  all-seeing  eye,  and  in  such  a  way  as  we 
are  conscious  he  will  approve.  As  he  is  a  God  of  truth, 
we  ought  to  believe  all  that  he  has  spoken ;  and  when 
we  have  evidence  that  any  thing  is  his  word,  give  an  im- 
plicit credit  to  it.  "Without  faith  it  is  impossible  to 
please  him;  for  he  that  cometh  to  God  must  believe  that 
he  is,  and  that  he  is  a  rewarder  of  such  as  diligently  seek 
him,"  Heb.  xi.  6.  And  here  I  would  remark  that  the 
great  gospel  duty  of  faith  in  Jesus  Christ  is  required  in 
the  first  commandment,  inasmuch  as,  that  Jesus  Christ  is 
the  Saviour  of  sinners  belongs  to  the  truth  of  God  which 
the  first  commandment  requires  us  to  believe.  Again,  as 
God  is  a  being  of  infinite  wisdom,  and  therefore  knows 
what  is  best  for  us,  as  he  loves  his  people  ^.vith  a  tender 
love,  and  as  he  is  faithful  to  his  word,  and  will  perform 
what  he  has  promised,  it  is  our  duty  to  put  our  trust  in 
him,  and  place  a  firm  reliance  on  his  promises.  As  he  is 
a  holy  God,  it  becomes  us  to  hate  sin,  to  repent  of  our 
sins,  to  turn  from  them  with  unfeigned  sorrow,  and  to  en- 
deavour to  be  holy  in  h6art  and  life  as  God  is  holy.  As 
we  are  dependent  on  him  for  every  blessing,  and  as  he  is 
a  prayer  hearing  God,  it  becomes  us  to  make  our  requests 
unto  him,  and  ask  him  for  such  things  as  we  need.  As 
we  derive  every  good  gift  from  him,  and  as  he  dealeth 
bountifully  with  us,  it  becometh  us  to  feel  gratitude  for 
his  goodness,  and  render  unto  him  thanksgiving  and  praise, 
When  we  reflect  on  his  greatness  and  holiness,  we  ought 
to  be  filled  with  a  sense   of  our  comparative  littlene^Sy 

VOL.    II.  12 


90  SERMON   LXI. 

vileness  and  unworthiness ;  and  to  feel  and  walk  humbly 
before  him.  And  when  we  consider  his  sovereignty  and 
right  of  dominion  over  us,  we  ought  to  devote  ourselves 
to  his  service,  study  his  law,  and  render  obedience  there- 
unto. The  disposition,  thoughts,  and  desires,  of  our  souls, 
the  words  that  proceed  from  our  lips,  and  all  the  actions 
of  our  lives  ought  to  be  in  conformity  to  his  law.  We 
ought  in  heart  word  and  deed  to  do  those  things  which 
he  requires,  and  carefully  avoid  whatever  is  displeasing 
to  him. 

From  comparing  our  character  and  lives,  with  the  il- 
lustration which  has  now  been  given  of  the  duties  requi- 
red in  the  first  commandment,  we  must  all  be  convinced, 
that  we  have  come  short  of  our  duty,  and  times  without 
number  have  transgressed  this  commandment.  How  lit- 
tle 4o  we  know  of  the  character  of  God,  in  comparison  of 
what  we  might  have  known,  from  the  privileges  and  op- 
portunities with  which  we  have  been  favoured  ?  Those 
of  us  who  have  made  the  greatest  improvement  in  divine 
knowledge,  probably  have  reason  to  be  ashamed,  and  are 
to  blame.  What  then  must  be  the  criminality  in  this  res- 
pect, of  many,  who  scarcely  know  any  of  the  first  princi- 
ples of  the  oracles  of  God  ?  Is  it  our  duty  to  acknow- 
ledge God  to  be  our  God,  by  giving  our  hearts  to  him  and 
publicly  professing  our  attachment  to  him  ?  Then  they 
are  living  in  the  neglect  of  their  duty  who  have  never 
done  this.  And  we  have  many  among  us  who  have  nev- 
er yet,  professedly  avouched  the  Lord  to  be  their  God  ; 
and  we  have  reason  to  fear  more  who  have  never  really 
given  their  hearts  to  him,  and  taken  him  for  their  God. 
Such  are  condemned  by  this  commandment.  And  is  it 
our  duty  to  worship  and  glorify  him  accordingly .''  Then 
we  have  all  come  short  of  our  duty.  Even  those  of  the 
people  of  God,  who  are  living  most  to  his  glory,  do  not 
Worship  and  glorify  him  as  they  ought  to  do,  or  according 
to  their  knowledge  of  his  character  or  their  engagements 
to  him.  What  then  must  we  say  of  those  who  have  nev- 
er yet  in  any  degree  sincerely  worshipped  and  glorified 
him  ?     This  commandment  must  condemn  them. 

My  brethren,  in  view  of  our  duty  as  taught  in  the  first 
commandment,  we  must  all  acknowledge  that  we  are  sin- 
ners, and  have  reason  to  put  up  the  prayer  of  the  publi- 
can,   "  God  be  merciful  to  me  a  sinner."     Let  the  law, 


ATHEISM.  91 

while  by  it  we  obtain  the  knowledge  of  sin,  be  a  school- 
master to  bring  us  to  Christ.  While  in  the  glass  of  the  law, 
we  behold  our  failures  and  transgressions,  let  this  teach 
us  our  need  of  a  Saviour  ;  and  lead  us  all  to  put  our  trust 
in  his  merits,  that  we  may  find  pardon  and  acceptance  in 
the  sight  of  God. 

But  while  we  trust  entirely  to  his  righteousness  for  par- 
don and  acceptance  before  God,  let  us  remember  that 
obedience  to  the  divine  law  is  our  duty,  and  essentially 
necessary  to  the  christian  character.  Let  us  therefore 
be  exhorted  to  do  our  duty,  as  taught  in  this  command- 
ment.— Let  us  improve  the  privileges  and  opportunities 
we  enjoy  to  become  acquainted  with  the  character  of 
God.  Let  us  acknowledge  him  to  be  our  God,  by  first 
giving  our  hearts  to  him,  and  then  openly  professing  our 
devotedness  to  his  service — and  let  us  worship  and  glori- 
fy him  according  to  his  character,  and  our  profession  of 
owning  him  as  our  God.  Let  us  supremely  esteem  and 
love  him.  Let  us  take  him  as  our  portion.  Let  us  fear, 
believe,  and  trust  him.  Let  us  pray  unto  him,  be  thank- 
ful for  his  mercies,  and  walk  humbly  before  him.  And 
let  us  devote  ourselves  to  his  service,  and  live  in  obedi- 
ence to  all  his  commandments.  May  he  by  his  grace  en- 
able us  thus  to  keep  this  commandment.— -Amen. 


SERMON   LXL 

ATHEISM. 
EPHESIANS  ii.  12.   LAST  CLAUSE, 

^'' And  without   God  in    the   worW* 


In  this  chapter  the  apostle  contrasts  the  character  and 
state  of  the  Ephesian  christians,  as  they  then  were,  with 
what  they  had  once  been.  They  were  then,  when  he 
wTote  this  epistle  to  them,  created  in  Christ  Jesus  unto 
good  works,  brought  nigh  unto  God,  and  reconciled  to 
him  by  the  blood  of  Christ,  fellow  citizens  with  the  saints 


92  SERMON    hXW 

and  of  the  household  of  God  and  were  builded  upon  the 
foundation  of  the  prophets  and  apostles,  Jesus  Christ  him- 
self being  the  chief  corner  stone.  But  once  they  were 
dead  in  trespasses  and  sins;  walked  according  to  the  course 
of  this  world,  according  to  the  prince  of  the  power  of 
the  air,  the  spirit  that  worketh  in  the  children  of  disobe- 
dience; had  their  conversation  in  the  lusts  of  the  flesh,  ful- 
filhng  the  desires  of  the  flesh  and  of  the  mind ;  and  were 
children  of  wrath.  Gentiles  in  the  flesh,  called  uncircum- 
cision,  without  Christ,  aliens  from  the  commonwealth  of 
Israel,  and  strangers  from  the  covenants  of  promise,  hav- 
ing no  hope,  and  without  God  in  the  world.  Such  were 
the  character  and  state  of  these  Ephesians  before  con- 
version. One  trait  of  this  character,  we  have  contained 
in  our  text,  "  And  without  God  in  the  world." 

By  this  is  meant,  that  they  were  destitute  of  a  knowledge 
of  the  true  God ;  for  they  were  idolaters ;  and  although 
they  believed  in  the  existence  of  a  God  or  gods,  they  did 
not  believe  in  the  one  only  living  and  true  God ;  and  al- 
so, that  they  lived  without  him,  or  denied  him  by  their 
wicked  works. 

Being  without  God  in  the  world  is  a  sin  against  the  first 
commandment,  "  Thou  shalt  have  no  other  gods  before 
me"-Ex.  XX.  3. 

The  sins  forbidden  by  this  commandment  are  stated  in 
our  Catechism  in  the  answer  to  the  47th  question — 

TVhat  is  forbidden  in  the  first  commandment.  , 

The  first  commandment  forbiddeth  the  denying-,  or  not  wor- 
shipping and  glorifying  the  true  God,  as  God  amour  God,  and 
the  giving  that  worship  and  glory  to  any  other  which  is  due  to 
him  alone.'''' 

According  to  this  answer,  the  sins  against  the  first  com- 
mandment may  be  comprized  under  the  general  heads  of 
atheism  and  idolatry. 

The  object  of  the  ensuing  discourse  is  to  treat  of  athe- 
ism. Atheism  may  be  subdivided  into  speculative  and  prac- 
tical. By  speculative  atheism  is  meant,  denying  the  be- 
ing of  God ;  and  by  practical  atheism,  living  as  though 
there  were  no  God. 

I.  Speculative  atheism. — This  may  again  be  subdivided, 
into  a  professed  denial  of  the  being  of  a  God  of  any  kind, 
and  a  denial  of  the  being  of  the  true  God,  or  that  he  is 
such  a  being  as  he  is. 


ATHEISM.  d3 

There  arc  few,  if  any  of  the  former  kind  of  speculative 
atheists,  who  professedly  deny  the  being  of  a  God  of  any 
kind,  and  believe  what  they  profess.  On  this  kind  of 
atheism  we  shall  not  here  dwell,  as  its  absurdity  and  wick- 
edness have  been  already  shown  in  the  discourse  on  the 
being  of  a  God.  But  of  the  latter  kind  of  speculative  athe- 
ists, or  of  those  who  while  they  profess  to  believe  in  the 
being  of  a  God,  nevertheless  professedly  deny  the  being 
of  the  true  God,  we  have  reason  to  believe  there  are 
many  in  our  world,  and  this  too  under  the  light  of  reve- 
lation. 

In  this  sense  idolatry  is  atheism.  For  idolaters,  though 
they  believe  in  the  existence  of  a  God,  or  gods,  neverthe- 
less deny  the  true  God  ;  for  their  gods  are  no  gods  ;  and 
therefore  they  are  chargeable  with  atheism  as  well  as 
idolatry. 

In  this  sense  also,  are  those  chargeable  with  atheism, 
who  have  low  and  improper  thoughts  of  God,  and  look 
upon  him  to  be  such  an  one  as  themselves ;  for  the  god 
in  whom  they  profess  to  believe,  is  merely  a  creature  of 
their  own  imaginations,  and  they  do  not  believe  in  the 
true  God. — Such  were  those  spoken  of  Ps.  l.  21.  "  Thou 
though  test  that  I  was  altogether  such  an  one  as  thyself" 

Again,  they  who  deny  the  providence  of  God,  are 
chargeable  with  atheism.  Activity  is  essential  to  God. 
Therefore  to  suppose  him  to  be  an  indolent,  and  inactive 
being,  who  neither  cares  for,  nor  regards  the  affairs  of 
creation,  is  to  rob  God  of  an  essential  perfection  and  by 
consequence  of  his  being.  For  take  away  what  is  essen- 
tial to  the  nature  of  God,  and  he  ceases  to  be  God.  Be- 
sides he  has,  both  in  his  works,  and  his  word,  taught  his 
providence,  or  that  he  upholds  and  governs  his  works. 
They  therefore  who  deny  his  povidence,  deny  him  to  be 
such  a  being  as  he  has  revealed  himself  to  be,  and  there- 
fore deny  the  true  God.  Hence  the  Epicureans  who 
among  the  ancient  Heathen,  denied  the  providence  of 
God,  were  chargeable  with  atheism ;  and  this  charge  was 
fixed  upon  them  by  their  fellow  Pagans.  Of  this  kind  of 
atheism  were  those  also  guilty,  spoken  of,  Ps.  x.  11.  "  He 
hath  said  in  his  heart,  God  hath  forgotten :  he  hideth  his 
face ;  he  will  never  see  it."  And  those  also  spoken  of 
Ezek.  viii.  12.  "They  say,  the  Lord  seeth  us  not;  the 
Lord  hath  forsaken  the  earth." 


94  SERMON   LXL 

They  also  who  deny  the  doctrine  of  the  Trinity  are 
chargeable  with  atheism.  For  God  has  clearly  revealed 
in  his  word  that  there  are  three  distinct  persons,  the  Fa- 
ther, the  Son,  and  the  Holy  Ghost,  subsisting  in  the  divine 
essence.  They  therefore  who  deny  that  there  are  three 
distinct  persons  in  the  Godhead  ;  or  who  deny  the  divin- 
ity of  the  Son  and  the  Holy  Ghost,  deny  the  true  God. — 
For  the  true  God  is,  Father,  Son  and  Holy  Ghost,  three 
distinct  and  co-equal  persons  in  one  essence.  Such  per- 
sons make  God  to  be  something  different  from  what  he 
really  is,  and  deny  the  true  God  ;  and  are  therefore 
chargeable  with  atheism.  Again,  they  who  deny  any  of 
the  divine  perfections,  are  chargeable  with  atheism,  for 
they  rob  God  of  what  is  essential  to  his  being.  There 
have  been  some  who  professedly  denied  the  omniscience 
of  God  ;  and  some  such  persons  may  perhaps  still  be 
found.  Thus  we  read,  Ps.  Lxxiii.  ll,ofsome  who  said — 
"  How  doth  God  know  ?  and  is  there  knowledge  in  the 
most  High  ?  "  and  Ps.  xciv.  7.  "  The  Lord  shall  not  see, 
neither  shall  the  God  of  Jacob  regard  it."  Such  are  guil- 
ty of  atheism.  There  are  also  some  who  professedly  de- 
ny his  almighty  power.  Thus  did  the  Israelites,  when 
in  the  wilderness.  Ps,  Lxxviii.  19.  20.  "They  spake  a- 
gainst  God  ;  they  said  can  God  furnish  a  table  in  the  wil- 
derness ?  can  he  give  br«ad  also  ?  can  he  provide  flesh 
for  his  people  ?"  Such  are  guilty  of  atheism.  There  are 
some  again  who  professedly,  or  by  implication  deny  the 
divine  holiness  and  justice.  Such  are  they  who  deny  the 
atonement  of  Christ,  and  the  necessity  of  aninterest  in  his 
righteousness  for  salvation  ;  who  suppose  that  God  will 
not  punish  sin ;  and  who  presume  upon  his  mercy  without 
holiness  of  heart  and  life.  The  language  of  such  senti- 
ments is  that  God  is  not  infinitely  holy  and  just.  Such 
persons  also  are  chargeable  with  atheism. 

The  foregoing  atheistical  sentiments  arise  from  differ- 
ent causes.  They  may  however  all  be  traced  to  depravi- 
ty of  heart  as  their  primary  cause.  Men  do  not  like  to 
retain  the  true  knowledge  of  the  true  God  in  their  minds ; 
therefore  they  form  to  themselves  an  idea  of  a  God  more 
congenial  to  their  wishes,  than  is  the  true  character  of  the 
kue  God.  Pride  is  one  great  cause  of  many  wrong  senti- 
ments respectingthe  character  of  the  true  God.  Another 
fruitful  cause  is  ignorance.     And  here  I  would  remark  that 


ATHEISM.  95 

ignorance,  while  it  often  leads  to  atheistical  sentiments,  is 
iteelf  a  breach  of  the  first  commandment  and  a  great  sin. 

The  sentiment  which  has  been  frequently  advanced 
and  cherished,  that  ignorance  is  the  mother  of  devotion, 
is  dangerous  and  wicked.  Ignorance,  so  far  from  being 
favorable  to  religion,  has  been  a  fruitful  source  of  error, 
superstition,  and  wickedness.  To  know  God  is  a  duty 
required  in  the  first  commandment,  and  the  want  of  this 
knowledge  is  a  sin  against  this  commandment ;  and  igno- 
rance of  the  truths  of  religion,  especially  in  us  who  have  so 
many  means  of  information,  is  a  great  sin. 

II.  To  consider  practical  atheism.  There  are  very 
few  professed  atheists,  who  openly  deny  the  being  of  a 
God.  There  are  many  however,  who  hold  some  of  the 
sentiments  of  which  we  have  been  speaking,  and  which 
are  a  denial  of  the  being  of  the  true  God.  But  even  of 
this  kind  of  atheists,  we  have  reason  to  believe  there  are, 
in  a  christian  land,  but  few,  compared  with  the  kind  of 
which  we  are  about  to  speak.  Practical  atheists  are  nu- 
merous in  our  world.  By  a  practical  atheist  we  mean 
one,  who  while  he  professes  to  believe  that  there  is  a 
God  ;  and  that  he  is  such  a  God  as  he  has  revealed  him* 
self  to  be,  and  really  is,  nevertheless  does  not  worship  and 
glorify  this  true  God  as  God,  and  as  his  God  ;  but  lives  as 
though  there  were  no  God,  or  by  his  conduct  contradicts 
what  he  professes  to  believe. 

To  give  a  particular  description  of  all  the  conduct  in 
which  practical  atheism  discovers  itself,  would  be  to  bring 
into  view  every  sin,  which  would  require  a  volume  in- 
stead of  a  single  sermon ;  we  can  therefore  only  make  a 
few  general  remarks  on  this  subject. 

If  there  be  a  God,  and  he  be  what  he  is,  he  ought 
to  be  frequently  in  our  thoughts.  Forgetfulness  of  God 
is  therefore  practical  atheism.  For  what  is  this  but  prac-. 
tically  saying  God  is  not  that  glorious  and  worthy  being 
%vhich  he  is  ? 

If  there  be  a  God,  and  he  be  what  he  is,  he  ought  to  be 
known ;  for  we  are  most  intimately  concerned  to  know 
him,  and  he  is  an  object  infinitely  worthy  to  be  known.— 
Ignorance  of  God  is  therefore  practical  atheism.  For 
what,  is  this,  but  practically  saying  that  God  is  not  so 
Avorthy  as  he  is,  and  that  it  d©es  not  concern  us  what 
he  is  ? 


96  SERMON  Lxr. 

If  there  be  a  God  and  he  be  what  he  is,  it  is  certainly 
our  duty  to  fear  him ;  and  the  want  of  this  fear  is  practi- 
cal atheism,  as  it  is  a  practical  denial  of  his  power  to 
punish  disobedience.  It  is  also  our  duty,  in  view  of  the 
divine  character  to  act  with  sincerity,  and  to  act  always  as 
in  the  presence  of  God.  And  to  be  insincere  in  our  pro- 
fessions, and  to  do  in  secret  what  we  would  not  do  openly, 
are  practical  atheism,  as  they  are  a  practical  denial,  that 
God  searches  the  heart,  and  is  omniscient  and  omnipre- 
sent.    Hypocrisy  is  therefore  practical  atheism. 

If  there  be  a  God,  and  he  be  what  he  is,  it  is  certainly 
our  duty  to  love  him  supremely,  and  be  thankful  for  his 
mercies  ;  for  he  is  certainly  from  the  excellence  of  his  na- 
ture, and  the  instances  of  his  goodness,  worthy  our  su- 
preme love  and  our  highest  gratitude.  And  to  feel  no 
love,  but  on  the  contrary  to  exercise  enmity  towards  him; 
and  to  exercise  no  gratitude,  but  on  the  contrary  to  be  un- 
thankful, certainly  are  instances  of  practical  atheism  ; 
for  such  conduct  is  a  practical  denial  of  the  excellence 
and  the  goodness  of  God. 

If  there  be  a  God  and  he  be  what  he  is,  it  is  our  duty 
to  trust  him.  Despairing  of  his  mercy,  fearing  to  commit 
our  ways  unto  him,  and  murmuring  and  repining  at  his 
providential  dispensations,  are  therefore  practical  athe- 
ism. For  these  are  a  practical  denial  of  his  wisdom, 
power,  truth,  mercy,  and  faithfulness. 

Again,  if  there  be  a  God,  and  he  be  what  he  is,  it  is 
certainly  our  duty  to  choose  him  as  our  portion,  and  to 
take  him  as  our  God,  and  worship  him.  If  therefore  we 
neglect  these  things,  we  are  guilty  of  practical  atheism. — 
For  we  hereby  practically  declare  that  God  is  not  a  sat- 
isfying good  and  portion,  and  we  practically  deny 
his  right  to  us,  and  his  worthiness  of  our  worship ;  which 
is  to  make  him  something  different  from  what  he  is,  and 
is  a  practical  denial  of  the  being  of  the  true  God.  Hence 
they  who  neglect  the  duty  of  prayer,  and  any  other  of  the 
ordinances  of  divine  worship  are  practical  atheist?. 

Once  more,  if  there  be  a  God,  and  he  be  what  he  is,  he 
ought  to  be  obeyed.  Every  omission  of  duty,  and  every 
positive  transgression  of  any  of  the  divine  command- 
ments— ^in  short  every  sin,  whether  in  heart,  word,  or  deed, 
and  whether  of  omission  or  commission,  is  practical  athe- 
ism ;  as  every  sin  is  a  practical  denial   of  the   authority 


ATHEISMi  97 

of  God,  or  his  right  to  reign  over  us  and  give  us  laws  ;  of 
his  righteousness  in  laying  such  commands  upon  us  ;  of  his 
holiness  or  hatred  of  sin  ;  of  his  truth  in  his  threatnings 
against  sin ;  and  of  his  power  to  punish  sin  From  what 
has  been  said  we  may  see, 

1.  The  inconsistency  of  many  of  mankind.  They  pro- 
fess to  believe  that  there  is  a  God,  and  such  a  God  as  he 
has  revealed  himself  to  be,  and  yet  act  as  though  there 
were  no  God.  They  profess  to  believe  that  there  is  a 
God  in  whose  hands  they  are  and  who,  is  infinitely  excel- 
lent and  kind,  and  yet  they  forget  him,  make  no  exertions 
to  become  acquainted  with  his  character,  live  in  igno- 
rance of  him,  are  unthankful,  and  neglect  and  refuse  to 
love  him.  They  profess  to  believe  in  his  power,  and  yet 
do  not  fear  him  ;  and  in  his  omnipresence,  and  omni- 
science and  yet  act  as  though  he  did  not  see  them.  They 
profess  to  believe  in  his  right  to  their  worship  and  yet  do 
not  worship  him.  They  profess  to  believe  in  his  infinite 
wisdom,  power,  and  faithfulness,  and  yetdo  not  trust  inhim. 
They  acknowledge  his  providence,  and  jet  do  not  regard 
the  operations  of  his  hand.  And  they  profess  to  believe 
in  his  right  of  authority  over  his  creatures,  his  holiness, 
justice,  truth,  and  power,  and  the  dreadfulness  of  his  wrath^ 
and  yet  live  in  rebellion.  Surely  there  is  great  inconsisten- 
cy in  this  !  and  that  nature  which  is  capable  of  acting  thus 
must  be  greatly  depraved.  Such  is  our  nature.  Let  us 
be  humbled  in  view  of  this  truth.  Let  us  be  ashamed  of 
the  inconsistency  of  our  conduct,  and  endeavour  in  future 
to  act  more  consistently,  and  according  to  what  we  pro- 
fess to  believe  concerning  the  true  God.  Let  us  not  endeav- 
our as  too  many  do  to  bring  our  sentiments,  concerning 
the  true  God,  and  his  religion,  to  correspond  with  our 
practice.  This  is  one  grand  cause  of  infidelity.  Men 
desire  to  be  consistent.  Hence,  many,  feeling  no  dispo- 
sition to  alter  their  practice,  gradually  change  their  senti- 
ments to  suit  their  practice.  But  let  us  take  the  word  of 
God  as  our  guide,  and  from  it  form  our  sentiments  of  the 
divine  character.  And  if  our  practice  does  not  corres- 
pond with  what  the  character  of  God  teaches  us  it  ought 
to  be,  let  us  not  alter  our  sentiments  ^o  suit  our  practice  ; 
but  let  us  change  our  practice  thsit  it  may  correspond 
with  correct  sentiments. 

2.  We  learn  from  oyr  subject,  something  of  the  evil  na- 

VOL.   11.  13 


9d  SERMON   LXI. 

ture  and  exceeding  sinfulness  of  sin.  Every  sin,  as  we 
have  seen,  is  practical  atheism,  as  it  is  a  practical  denial 
of  some  of  the  perfections,  and  consequently  of  the  being 
of  the  true  God.  Sin  therefore  which  strikes  at  the  very 
being  of  the  infinitely  perfect  and  glorious  God,  must  be  a 
great  evil ;  and  must  be  infinitely  hateful  in  his  sight,  and 
deserving  of  all  that  punishment,  which  he  has  threaten- 
ed against  it.  Let  us  therefore  be  impressed  with  a  sense 
of  the  evil  nature  of  sin.  Let  us  seek  pardon  and  deliv- 
erance from  its  dreadful  consequences,  in  the  way  which 
God  has  been  pleased  to  open,  and  which  he  has  reveal- 
ed in  the  Gospel,  viz,  through  faith  in  the  atoning  blood 
of  the  Redeemer.  Let  us  exercise  unfeigned  and  deep 
repentance  for  our  sins  ;  and  let  us  fear  sin  and  watch 
and  war  against  it. 

3.  We  may  learn  from  our  subject,  that  dreadful  misery 
must  await  those,  who  neglect  and  reject  the  salvatioci 
offered  in  the  Gospel,  and  die  with  their  sins  unpardoned. 
For  if  sin  be  as  we  have  seen,  a  practical  denial  of  the  true 
God,  if  in  its  tendency  it  would  rob  him  of  his  glorious 
perfections  and  cast  him  down  from  the  throne  of  the  uni- 
verse, and  even  destroy  his  being,  a  dreadful  punishment 
must  await  those  who  shall  finally  perish,  when  God  comes 
to  pour  out  his  wrath  upon  them  for  their  sins  against 
him.  In  the  language  of  the  Psalmist,  Ps.  l.  22.  be  ex- 
horted, "  consider  this,  ye  that  forget  God,  lest  he  tear 
you  in  pieces  and  there  be  none  to  deliver."  There  is 
opened,  a  way  of  pardon  and  reconciliation  with  God. — 
He  has  given  his  son  to  make  atonement  for  sin,  and 
work  out  such  a  righteousness  as  he  will  accept.  He  has 
finished  the  work  which  the  Father  gave  him  to  do.  Sal- 
vation through  him  is  now  offered  to  us.  It  is  now  an  ac- 
cepted time  and  day  of  salvation.  Let  sinners  therefore 
without  delay  accept  of  proffered  mercy,  by  receiving  the 
Lord  Jesus  Christ  as  he  is  offered  in  the  Gospel,  and  put- 
ting their  trust  in  him  for  salvation. 

4.  Finally,  let  christians  from  this  subject  be  filled  with 
a  greater  abhorence  of  sin.  You  profess  not  only  to  believe 
that  there  is  a  God,  and  that  he  is  such  a  being  as  he  is  ; 
but  also  to  take  him  as  your  God,  and  to  fear,  love,  rever- 
ence, worship,  and  obey  him.  Sin  in  you  is  therefore 
peculiarly  inconsistent ;  and  we  may  add  peculiarly  sin- 
ful.    Always  remember,  that  sin  is  a  practical  denial  of 


IDOLATRY.  99 

fhe  perfections  and  being  of  God — it  is  practical  atheism 
and  strikes  at  the  very  existence  of  the  Supreme  Being. 
Let  this  thought  be  present  when  tempted  to  sin,  and 
prevent  its  commission. — Amen. 


SERMON  LXIL 

IDOLATRY. 
1  CORINTHIANS  X.  14. 

"  Wlherefore  my  dearly  beloved^  flee  from  idolatry.''* 


It  was  made  a  question  among  the  Corinthian  christians, 
whether  it  was  lawful  for  them  to  sit  down  at  the  table  of 
their  Heathen  neighbours,  at  their  feasts,  and  partake 
with  them  of  meat,  which  they  were  informed  had  been 
previously  offered  in  sacrifice  to  idols.  This  question  the 
Apostle  decided  in  the  negative  ;  because  the  practice; 
offended  weak  brethren,  and  was  calculated  to  lead  them 
astray;  because  it  was  a  dangerous  temptation  -to  idola- 
try ;  and  because  it  was  itself  a  species  of  idolatry,  as  it 
was  holding  communion  with  idolaters  in  their  idolatrous 
rites.  To  enforce  his  decision  he  reminded  them  of  the 
example  of  the  Israelites ;  and  hence  he  inferred  our  text, 
"  wherefore  my  dearly  beloved,  flee  from  idolatry." 

The  two  great  sins  forbidden  in  the  first  commandment 
are  atheism  and  idolatry.  The  former  in  its  several  kinds 
has  already  been  considered.  We  come  now  in  this  dis- 
course to  treat  of  the  latter  Idolatry  a.s  forbidden  in  the 
first  commandment  may  be  divided  into  two  kinds,  viz. 

I.  The  worshipping  as  God  anything  beside  or  instead 
of  the  true  God. 

II.  The  giving  to  anything  else  that  which  is  God's  right., 
and  due  to  him  alone. 

The  first  is  the  Pagan  idolatry ;  the  last  prevails  where 
the  true  God  is  acknowledged,  and  the  worship  of  idols  is 
discarded. 


100  SERMON   LXn. 

I.  With  respect  to  the  first  kind,  or  the  Pagan  idolatry, 
some  suppose  it  was  practised  before  the  flood,  among  the 
posterity  of  wicked  Cain.  Of  this  however  we  have  no 
conclusive  proof.  Be  this  as  it  may,  it  is  certain,  idolatry 
was  practised  not  long  after  the  flood.  It  prevailed  in 
Chaldea,  at  and  before  the  time  Abraham  was  called  of 
<jod  to  leave  that  country.  For  we  read  Josh.  xxiv.  2. 
"  Your  fathers  dwelt  on  the  other  side  of  the  flood  in  old 
time,  even  Terah  the  father  of  Abraham  and  the  father  of 
Nahor  ;  and  they  served  other  gods."  It  is  highly  pro- 
bable that  Chaldea  was  the  birth-place  of  idolatry.  A- 
creeably  to  this  we  find  it  called,  as  it  were  by  way  of  em- 
inence, Jer.  L.  38.  "  the  land  of  graven  images."  And 
probably  in  allusion  to  the  origin  of  idolatry  in  Babylon, 
the  antichristian  power  is  in  the  Revelation,  under  the 
name  of  Babylon,  called, "  the  mother  of  abominations  of 
the  earth."  Rev.  xvii.  5. 

Idolatry  however  was  not  long  confined  to  Chaldea  ; 
but,  soon  overspread  the  world,  except  the  family  of  A- 
braham  ;  and  his  family  too,  except  in  the  line  of  Isaac 
and  Jacob,  in  which  God  was  pleased  to  keep  up  his 
church,  and  which  he  favoured  with  a  special  revelation 
of  truth.  And  even  the  children  of  Israel,  notwithstand- 
ing they  were  in  visible  covenant  with  the  true  God,  had 
the  oracles  of  truth,  and  were  frequently  warned  against 
idolatry,  were  often  guilty  of  this  sin.  They  were 
probably  guilty  of  it  while  in  bondage  in  Egypt.  Their 
readiness  to  worship  the  calf  which  Aaron  made  at  Sinai, 
and  which  was  one  of  the  Egyptian  gods,  is  an  argument 
in  favour  of  this  opinion ;  and  the  same  appears  to  be  clear- 
ly taught  by  a  passage  Ezek.  xx.  6.  8.  "  In  the  day  that  1 
lifted  up  mine  hand  unto  them,  to  bring  them  forth  of  the 
land  of  Egypt.  Then  said  I  unto  them,  cast  ye  away  ev- 
ery man  the  abominations  ot  his  eyes,  and  defile  not  your- 
selves with  the  idols  of  Egypt.  But  they  rebelled  against 
jne,  and  would  not  hearken  unto  me ;  they  did  not  every 
man  cast  away  the  abominations  of  their  eyes,  neither 
did  they  forsake  the  idols  of  Egypt."  After  the  Israel- 
ites were  established  in  the  promised  land,  during  the 
government  of  the  fudges  and  the  reign  of  the  kings,  they 
often  forsook  the  Lord,  and  worshipped  the  idols  of  the 
surrounding  nations.  And  this  was  one  leading  sin,  for 
which  they  were  carried  away  from  their  own  land  into 


IDOLATRY.  101 

<^aptivity.  The  ten  tribes  were  cast  offby  God,  and  ne- 
ver returned.  The  other  two  tribes  endured  a  seventy 
years  captivity  in  Babylon.  After  their  return  we  never 
find  them  again  falling  into  idolatry ;  but  ever  manifesting 
the  most  marked  abhorence  of  it.  Their  sufferings  on 
account  of  their  former  idolatry,  probably,  had  some  influ- 
ence in  effecting  this  change  ;  but  the  principal  cause  of 
it  probably  was,  the  establishment  of  the  synagogue  wor- 
ship ;  and  the  public  reading  of  the  Scriptures,  every 
week,  in  every  part  of  the  land. 

The  earliest  kind  of  idolatry  is  allowed  to  have  been, 
the  worship  of  the  sun  and  the  host  of  heaven.  This  ap- 
pears to  have  been  the  only  kind  of  idolatry  practised  in 
the  time  of  Job,  or  the  only  kind  with  which  he  was  ac- 
quainted. For  in  protesting  his  integrity  he  declared 
his  innocence  of  this  kmd  of  idolatry,  and  mentioned  no 
other.  The  worship  of  the  souls  of  departed  heroes  ap- 
pears to  have  succeeded  that  of  the  host  of  heaven ;  the 
worship  of  graven  images  followed;  and  in  some  coun- 
tries especially  in  Egypt,  they  finally,  descended  to  the 
worship  of  animals,  rivers,  and  plants.  This  idolatry  of 
which  we  have  been  speaking  was  not  confined  to  the 
early  ages  of  the  world,  when  the  efforts,  discoveries,  and 
influence  of  human  reason  were  in  their  infancy ;  nor  to 
savage  nations  enveloped  in  ignorance,  and  which  had 
made  no  improvements  in  human  science ;  but  it  prevail- 
ed in  latter  times,  and  in  nations,  where  human  science 
was  esteemed  and  highly  cultivated.  It  prevailed  in  E- 
gypt,  Greece,  and  Rome,  the  most  polished,  and  learned 
of  the  ancient  nations.  And  it  prevailed  at  a  period,  when 
those  nations  had  arrived  at  their  summit  of  improvement. 
And  as  civilization,  and  improvements  in  human  science 
advanced  in  these  nations,  the  number  of  their  gods  were 
multiplied,  and  the  absurdity  of  their  idolatry  increased  ; 
so  that  about  the  time  of  our  Saviour,  when  human  learn- 
ing had  reached  perhaps  the  greatest  summit  of  glory,  to 
which  it  has  ever  yet  attained,  idolatry  was  also  at  its 
greatest  height.  Since  that  time,  by  means  of  the  light 
and  the  power  of  the  Gospel,  idolatry  has  much  decreas- 
ed, and  many  nations  have  been  rescued  from  its  empire. 
But  still  there  is  a  large  portion  of  our  world  in  which 
idolatry  prevails.  We  however  confidently  look  forward 
to  the  time  when,  according  to  the  prophecies  of  the 


102  SERMON   LXil. 

Scriptures,  men  shall  be  rescued  from  the  dominion  of  this 
deplorable  blindness  and  the  Heathen  be  given  to  Christ 
for  liis  inheritance,  and  the  uttermost  parts  of  the  earth  for 
his  possession. 

Various  causes  contributed  to  the  introduction  and 
practice  of  idolatry  in  the  world. 

One  leading  cause  was  ignorance  of  the  nature  and 
character  of  the  true  God.  It  is  probable  that  the  sun, 
as  being  the  most  glorious  object  which  met  the  eye,  and 
at  the  same  time  one  from  which  mankind  received  the 
inestimable  benefits  of  light  and  heat,  and  being  also  one 
principal  cause  of  vegetation,  was  the  first  object  of  idol- 
atrous worship.  Men  probably  supposed  that  this  was 
the  residence  of  the  Deity ;  and  the  body  in  which  the 
great  Spirit  dwelt.  Receiving  light  from  the  other  heav- 
enly bodies  in  the  absence  of  the  sun,  these  also  proba- 
bly came  by  degrees  to  be  considered  as  the  residence 
and  the  bodies  of  divinities.  The  regard  which  men  had 
to  some  great  personages,  and  respect  to  their  memory 
after  they  had  departed  this  life,  probably  led  to  the 
placing  them  among  the  gods,  and  to  this  species  of  idol- 
atry. Iniages  were  probably  intended  at  first  not  to  be 
the  objects  of  worship ;  but  only  to  remind  men  of  the 
god  whom  they  were  intended  to  represent,  and  to  be  a 
means  of  exciting  their  devotions:  but  by  degrees,  through 
ignorance,  Avhat  was  at  first  intended,  only  to  be  the 
means  to  excite  devotion,  became  the  object  of  worship. 
The  worship  of  brute  animals,  which  prevailed,  especial- 
ly in  Egypt,  some  suppose,  originated  from  the  great  scar- 
city of  useful  animals,  at  an  early  period,  in  that  country, 
which  led  the  civil  authority  to  enact  laws  for  their  pres- 
ervation ;  and  to  give  these  laws  the  greater  force,  the 
priests  gave  out,  that  a  divine  virtue  resided  in  certain 
animals,  and  the  ignorance  of  the  people  prepared  them 
to  adopt  this  suggestion.  The  principle  of  fear  probably 
led  to  the  worship  of  noxious  animals,  such  as  crocodiles 
and  serpents.  Men  supposed  them  to  be  animated  by 
evil  spirits,  and  to  avert  their  wrath,  they  worshipped 
them. 

Another  cause  of  idolatry  probably  was  the  great  dis- 
tance between  the  Supreme  Being  and  men,  which  led  to 
a  desire  that  there  might  be  some  order  of  beings  supe- 
rior to  men  and  nearer  God,  whom  they  might  more  easi- 


IDOLATRY.  103 

ly  and   familiarly  approach,    and   obtain   their  interest 
with  the  supreme  God  in  their  behalf.     It  is  probable 
that  this  desire  in  part  first  led  to  the  worship  of  the  host ' 
of  heaven. 

Another  and  a  leading  cause  was,  most  probably,  a  dig- 
like to  the  true  character  of  the  true  God.  The  apostle 
speaking  of  the  Heathen  world  Rom.  i.  28.  says,  "  they 
did  not  like  to  retain  God  in  their  knowledge."  They 
did  not  like  the  true  character  of  the  true  God,  therefore 
they  formed  to  themselves,  ideas  of  God,  more  congenial 
with  the  corruptions  of  the  human  heart ;  and  God  being 
provoked  at  their  wickedness  gave  them  up  to  judicial 
blindness,  to  follow  their  own  corrupt  propensities. 

We  proceed  to  an  illustration  of  the 

II.  Kind  of  idolatry  forbidden  by  the  first  command- 
ment, viz.  the  giving  to  any  other  object,  that  which  is 
God's  right  and  due  to  him  alone.  That  this  is  a  species 
of  idolatry  the  scriptures  teach.  Thus  Eph.  v.  5.  a  cove- 
tous man  is  said  to  be  an  idolater.  In  Col.  iii.  5.  covetous- 
ness  is  called  idolatry;  and  in  Phil.  iii.  19.  we  read  ol' 
some  whose  god  is  their  belly.  In  these  passages  there 
are  two  particular  sins,  which  the  Scriptures  make  idola- 
try, viz.  covetoueness,  or  an  inordinate  love  of  riches; 
and  sensuality,  or  an  inordinate  attachment  to  sensual 
gratifications.  And  for  the  same  reason  that  riches  or 
our  appetites  may  be  called  idols,  and  a  supreme  attach- 
ment to  them,  idolatry,  may  any  created  object,  on  which 
we  supremely  fix  our  affections,  be  called  an  idol,  and  a 
supreme  attachment  to  it,  idolatry.  God  demands  all  our 
hearts.  Our  supreme  love  and  obedience  are  his  due ; 
his  glory  ought  to  be  our  chief  end ;  and  we  ought  to 
take  him  as  our  supreme  good  and  portion.  If  then  we 
give  to  anything  else  the  supreme  place  in  our  affections.) 
we  are  guilty  of  idolatry.  If  we  more  readily  obey  the 
will  of  the  creature  than  that  of  the  Creator ;  if  we  put 
our  trust  in  the  creature,  instead  of  the  Creator ;  if  we  pur- 
sue something  else  as  our  chief  end  instead  of  the  glory 
of  God ;  and  if  we  esteem  any  thing  else  as  the  chief 
good,  and  choose  it  as  our  portion  instead  of  God,  we  are 
idolaters  and  break  the  first  commandment. 

Hence,  self  is  an  idol,  and  self-seeking  in  opposition 
to  the  glory  of  God  is  idolatry.  The  riches,  honours,  and 
pleasures  of  the  world,  if  they  be  esteemed   the  chief 


104  SERBION    LXll. 

good,  or  are  pursued  as  our  chief  end,  or  have  the  su^ 
prerae  place  in  pur  affections,  become  idols  to  us ;  and 
our  esteem,  love  and  pursuit  of  them  are  idolatry.  Friends 
also  in  this  respect  may  and  often  do  become  idols,  and 
our  attachment  to  them,  idolatry.  In  short,  whatever  we 
exalt  in  our  estimation  above  God,  and  whatever  we  give 
the  chief  place  in  our  hearts  or  our  pursuits,  we  mal^e 
an  idol. 

Let  us  now  attend  to  an  improvement  of  this  subject. 

1.  We  learn  from  what  has  been  said  on  the  Pagan 
idolatry,  the  exceeding  blindness  and  depravity  of  human 
nature.  Surely  that  nature  must  be  exceedingly  blinded 
and  depraved,  which  is  capable  of  the  excess,  into  which 
the  Heathen  world  went,  on  the  subject  of  religion.  We 
have  here  a  picture  of  human  nature  calculated  to  hum- 
ble us.  Who  or  what  maketh  us  to  differ.'*  It  is  not  be- 
cause our  nature  differs  from  that  of  those  who  went  into 
such  excess ;  but  it  is  owing  to  the  light  of  revealed  truth, 
and  especially  the  light  and  influence  of  the  New  Testa- 
ment, that  we  are  not  idolaters. 

2.  From  the  situation  of  the  Pagan  world,  contrasted 
with  our  own,  we  learn  the  excellency  of  the  Gospel. 
That  it  is  owing  to  the  light  of  the  Gospel,  and  not  to  the 
efforts  of  human  reason,  that  we  are  not  idolaters,  is  evi- 
dent. What  human  reason  could  do  on  this  subject  has 
been  sufficiently  tried.  The  Gentile  world  were  for  ages 
left  to  its  guidance ;  and  while  they  advanced  in  human 
science,  instead  of  becoming  more  and  more  enlightened 
on  the  subject  of  religion,  they  became  more  and  more 
darkened,  the  number  of  their  gods  were  multiplied,  and 
the  absurdity  of  their  idolatry  increased.  "  The  world 
by  wisdom  knew  not  God."  1  Cor.  i.  21.  But  the  preach- 
ing of  the  Gospel  effected  what  the  wisdom  of  the  world 
could  not  do.  Wherever  it  was  received,  it  turned  men 
from  the  service  of  dumb  idols.  It  banished  Polytheism 
and  idolatry.  It  cast  down  the  Heathen  temples  and  al- 
tars. It  convinced  men  of  the  unity  of  the  Godhead,  and 
that  he  is  not  like  unto  gold,  or  silver,  or  stone  graven  by 
art  and  man's  device.  And  it  has  done  more.  It  has 
banished  from  countries  where  it  has  been  received  some 
enormous  vices,  and  it  has  imposed  restraints  upon  others. 
Many  of  the  Heathen  gods,  were,  according  to  their 
ideas,  addicted  to  many  vices,  and   even  patron?  of  par- 


IDOLATRY.  105 

ticular  vices ;  and  the  worship  which  was  rendered  them 
was  like  them — replete  with  wickedness.  Many  vices 
unknown  in  christian  countries,  were  publicly  practised, 
and  some  were  even  sanctioned  by  law.  Many  of  the 
vices  which  were  practised  in  Heathen  lands,  have  been 
banished  from  society  where  the  gospel  has  been  receiv- 
ed, and  others  are  forbidden  by  law,  and  frowned  upon 
by  public  opinion.  It  is  certain  that  it  is  the  influence  of 
the  gospel  which  has  banished  from  what  is  now  called 
Christendom  idolatry  with  its  attendant  enormities.  Our 
forefathers  were  Pagans,  when  the  gospel  first  came 
among  them ;  and  if  it  had  not  been  for  the  influence  of 
Revelation,  we  would  now  be  idolaters.  We  would  now 
instead  of  offering  our  devotions  to  the  true  God,  be  wor- 
shipping the  host  of  heaven,  graven  images,  stocks,  and 
stones — we  would  be  sacrificing  our  children  to  Moloch 
or  Saturn,  or  some  equally  cruel  Deity,  and  engaging  in 
all  the  other  shocking  rites  of  the  Heathen  religion,  and 
practising  all  its  monstrous  vices.  How  excellent  there- 
fore is  the  gospel !  And  what  reason  have  we  of  grati- 
tude for  such  an  inestimable  gift !  What  a  great  account 
will  we  have  to  render  for  it!  How  aggravated  will  be 
our  punishment,  if  we  despise  or  neglect  it !  And  what 
enemies  to  human  happiness  are  those  who  wish  to  see 
this  divine  gift  banished  from  the  earth! 

3.  Is  the  state  of  the  Heathen  world  so  wretched  as 
we  have  seen  ?  Has  the  gospel  where  it  has  been  re- 
ceived, banished  idolatry  ?  And  is  there  a  large  portion 
of  our  world  still  in  the  darkness  and  wretchedness  of 
Paganism  ?  It  is  then  the  duty  of  those,  who  have  been 
delivered  from  idolatry,  to  feel  for  those  who  are  yet  sunk 
in  Heathenish  darkness ;  to  pray  that  the  gospel  may  be 
sent  unto  them ;  and  according  to  their  ability  and  oppor- 
tunity, to  aid  benevolent  exertions  for  this  end. 

4.  From  what  has  been  said  of  that  kind  of  idolatry 
which  prevails  in  a  christian  land,  or  the  giving  to  any 
other  object  that  which  is  God's  right  and  due  to  him 
alone,  we  may  derive  much  instruction.  We  ought  to  be 
led  to  self-examination.  If  we  habitually  give  the  chief 
place  in  our  hearts  to  anything  besides  God,  we  cannot 
be  his  people.  God  must  be  upon  the  throne  in  our 
hearts,  or  we  are  none  of  his.  "  No  mnn  (saith  Christ) 
can  serve  two  masters :  for  either  he  will  hate  the  one 

VOL.  n.         14 


106  jsERMON    LXII. 

and  love  the  other;  or  else  he  will  hold  to  the  one  and 
despise  the  other.  Ye  cannot  serve  God  and  mammon," 
Mat.  vi.  24.  And  again,  "  He  that  loveth  father  or  moth- 
er more  than  me  is  not  worthy  of  me ;  and  he  that  loveth 
son  or  daughter  more  than  me  is  not  worthy  of  me,"  Mat. 
X.  37.  Let  us  therefore  examine  ourselves,  whether  any 
idol  reigns  in  our  hearts ;  and  if  so,  it  must  be  dethroned, 
be  it  ever  so  dear  to  us,  and  God  must  be  enthroned  in 
our  hearts,  if  we  would  enter  into  his  heavenly  kingdom. 
We  discard  the  Pagan  idolatry.  Let  us  be  careful  while 
we  do  this,  that  we  do  not  cherish  the  other  kind  of  idol- 
atry which  we  have  been  considering ;  for  this  also  is  very 
odious  in  the  sight  of  God. 

Christians  have  cause  to  attend  to  our  text  as  well  as 
others ;  for  it  is  remarkable  that  it  was  addressed  by  the 
Apostle,  particularly  to  professing  christians.  "  Where- 
fore, my  dearly  beloved,  flee  from  idolatry."  God  is  en- 
throned in  the  heart  of  every  real  christian ;  but  still 
there  are  in  his  heart  remains  of  idolatry  as  well  as  other 
sins.  There  is  such  a  thing  as  loving  and  pursuing  the 
world  and  its  possessions  and  enjoyments  in  subordination 
to  the  glory  of  God.  But  christians  are  in  danger  of  lov- 
ing, pursuing  and  enjoying  the  creature,  not  in  subordina- 
tion, but  in  opposition  to  their  duty  to  God.  To  seek 
and  love  the  creature  in  subordination  to  the  Creator,  is 
right;  but  to  suflfer  the  creature  to  become  a  rival  to  the  Cre- 
ator, and  an  ultimate  instead  of  a  subordinate  object  of 
pursuit,  affection,  and  enjoyment,  is  wrong.  And  how 
often  is  this  the  case  with  the  christian !  How  often  does 
the  world  divide  our  hearts,  and  as  one  expresses  it, 
"  leave  but  half  for  God."  Instead  of  being  instrumen- 
tal in  leading  us  to  glorify  God  more,  as  it  ought  to  be,  it 
distracts  our  minds  from  him,  and  causes  us  to  glorify  him 
less.  Against  this  species  of  idolatry,  christians  ought  to 
guard.  God  will  not  sutler  a  rival  in  your  hearts;  and  if 
he  loves  you,  and  you  have  idols  which  are  drawing  your 
hearts  away  from  him,  you  may  expect  that  he  will  either 
take  away  your  idols,  or  embitter  them  to  you. 

And  here  we  may  remark  that  in  the  observations  just 
made,  we  may  find  a  reason  why  the  people  of  God  are 
sometimes  afliicted ;  why  their  Iriends  are  sometimes  tak- 
en away  from  them,  or  are  suffered  so  to  act  as  to  disap- 
point their  fond  expectation ;  and  why  the  world  is  some- 


THE    SECOND   COMMANDMENT.  107 

times  either  taken  from  them,  when  they  have  had  it  in 
their  possession,  or  withheld  from  them  when  they  are  in 
the  pursuit  of  it,  or  its  enjoyments  are  in  some  way  or 
other  embittered  to  them.  It  is  because  these  things  were 
cherished  as  idols,  or  were  dividing  and  lessening  their 
aflfections  towards  God,  their  trust  in  him,  and  their  esti- 
mation of  him  as  thei  r  only  portion.  Or  God  foresaw 
that  this  would  be  the  event.  Let  christians  therefore 
guard  against  idolatry  and  flee  from  it.  And  if  God  has 
taken  away  their  idols,  and  thereby  has  brought  them 
nearer  to  himself,  they  have  reason  of  thankfulness  for 
his  salutary  chastisements,  instead  of  murmuring  at  his 
dispensations  ;  and  to  say  with  the  Psalmist,  "  it  is  good 
for  me  that  I  have  been  afflicted."  Ps.  cxix.  71.  If  we 
have  idols,  it  is  an  instance  of  God's  displeasure,  to  let  us 
alone.  For  it  was  an  awful  instance  of  God's  displeasure 
against  Ephraim,  when  he  was  joined  to  idols,  that  he 
said,  "let  him  alone,"  Hos.  iv.  17.  "Wherefore,  my 
dearly  beloved,  flee  from  idolatry." — Amen. 


SERMON  LXIII. 

the  second  commandment. 

exodus  xx    4,  5,  6. 

"  Thou  shalt  not  make  unto  thee  any  graven  image^  or  any 
likeness  of  any  thing  that  is  in  heaven  above^  or  that  is  in  the 
earth  beneath^  or  that  is  in  the  water  under  the  earth :  thou  shalt 
not  bow  down  thyself  to  them^  nor  serve  them:  for  I  the  Lord 
thy  God  am  a  jealous  God^  visiting  the  iniquity  of  the  fathers 
upon  the  children^  unto  the  third  and  fourth  generation  of  them 
that  hate  me  ;  and  shewing  mercy  unto  thousands  of  them  that 
love  me  and  keep  my  commandments^ 


The  difference  between  the  first  and  second  command- 
ments appears  to  be,  that  the  first  respects  the  object,  and 
the  second  the  means  of  worship.     The  first  requires  us 


108  SERMON    LXlil. 

to  worship  and  glorify  the  true  God,  and  forbids  us  to 
have  or  to  worship  any  other  being  as  God,  with,  or  in- 
stead of,  the  true  God,  and  to  give  to  any  other  being 
that  glory  which  is  due  to  him  alone  ;  the  second  requires 
us  to  worship  the  true  God  in  the  way  that  he  has  ap- 
pointed, and  forbids  us  to  worship  him  in  any  other  way. 

The  duties  required  in  this  commandment,  we  have 
stated  in  our  Catechism  in  the  answer  to  the  50th  ques- 
tion. 

"  What  is  required  in  the  second  commandment  f — 

The  second  commandment  requireth,  the  receiving,  observing, 
and  keepiiig  pure  and  entire,  all  such  religious  worship  and  or- 
dinances, as  God  hath  appointed  in  his  ivordy 

The  sins  forbidden  in  this  commandment,  are  summari- 
ly contained  in  the  answer  to  the  next  question. 

"  What  is  forbidden  in  the  second  commandment  ? 

"  The  second  commandment  forbiddeth  the  worshipping  of 
God  by  images,  or  any  other  way  ?iot  appoi?ited  in  his  word.''^ 

The  reasons  by  which  obedience  to  this  commandment 
is  enforced,  we  have  stated  in  the  answer  to  the  next 
question. 

"  What  are  the  reasons  annexed  to  the  second  command- 
ment ? 

"  The  reasons  annexed  to  the  second  commandment,  are,  God^s 
sovereignty  over  us,  his  propriety  in  us,  and  the  zeal  he  hath  to 
his  oivn  ivorship^ 

In  the  ensuing  discourse  we  shall  consider, — 

I.  The  duties  required  in  the  second  commandment. 

II.  The  sins  forbidden,  and 

III.  The  reasons  annexed  to  enforce  obedience  to  the 
commandment. 

I.  The  duties  required. — The  great  duty  required  is  to 
worship  God  in  such  a  way  as  he  has  directed  in  his  word. 
The  ordinances  which  God  hath  appointed  to  be  the 
means  of  worship,  are  such  as  the  following,  viz.  prayer, 
reading,  preaching  and  hearing  of  the  word,  singing 
praises,  administration  and  receiving  the  sacraments  of 
baptism  and  the  Lord's  supper,  church-government  and 
discipline,  instruction  of  children,  religious  conference, 
fasting,  special  thanksgiving,  meditation,  self-examination, 
and  perhaps  some  others.  In  these  and  all  other  ordi- 
nances of  God's  appointment,  it  becomes  us  to  worship 
him.  It  is  our  duty  to  receive  and  observe  them,  and 
keep  them  pure  and  entire. 


THE    SECOND    COMMANDMENT.  109 

J.  Tliis  commandment  requires  us  to  receive  the  ordi- 
nances which  God  hath  appointed.  This  impHcs  that  we 
know  what  they  are ;  and  to  obtain  this  knowledge,  it  is 
our  duty  to  study  the  word  of  God,  in  which  we  are  taught, 
what  are  the  ordinances  that  God  hath  appointed.  Know- 
ing what  they  are,  it  becomes  us  to  approve  of  them  in 
our  minds,  and  to  feel  and  acknowledge  that  they  are 
binding  upon  us. 

2.  The  second  commandment  requires  us  to  observe  the 
ordinances  of  God's  appointment;  that  is  to  wait  upon 
God  and  worship  him  in  the  use  of  them.  Hence  to  ob- 
serve his  ordinances,  is  to  pray  unto  him  in  secret  and  in 
our  families,  to  unite  in  the  public  prayers  of  the  congre- 
gation, to  read  and  search  his  word,  to  attend  upon  the 
public  preaching  of  it,  to  sing  his  praises,  to  meditate 
upon  divine  truth,  to  examine  ourselves,  to  come  to  the 
sacraments,  and  in  short,  with  a  proper  frame  of  mind,  to 
wait  upon  God,  in  the  use  of  all  the  means  of  grace,  whicli 
he  hath  appointed. 

3.  This  commandment  require th  us  to  keep  the  ordinan- 
ces which  are  of  divine  appointment,  ^9?^r^  and  entire.  We 
are  to  observe  all  the  ordinances  of  God's  appointment, 
in  the  manner  which  he  has  pointed  out,  m  here  he  has 
prescribed  the  manner.  We  are  to  add  no  new  ordi- 
nance of  our  own  invention.  And  we  are  to  disapprove 
of,  and  hate,  and  according  to  our  place  and  calHng,  to 
oppose,  prevent,  and  remove,  as  far  as  in  us  lies,  all  false 
worship,  or  all  worship,  either  forbidden,  or  not  warrant- 
ed in  the  word  of  God. 

We  proceed 

II.  To  consider  the  sins  forbidden  in  this  command- 
ment. 

1.  They  sin  against  this  commandment,  who  omit  the 
duties  required.  Hence,  they  who  despise  the  ordinan- 
ces of  divine  worship,  break  this  commandment;  and 
they  also  who  take  away  any  of  them.  Hence  they  who 
deny  baptism,  the  Lord's  supper,  and  singing  the  praises 
of  God  are  guilty  of  a  breach  of  this  commandment. 

Further,  they  break  this  commandment,  who,  while 
they  acknowledge  the  ordinances  of  worship  to  be  obli- 
gatory, neglect  to  observe  them.  Hence  they  who  neg- 
lect prayer,  reading  the  Scriptures,  attendance  on  the 
public  worship  of  God's  house,  the  parrfimrnts,  or  any 


]10  SERMON   LXIII. 

other  of  the  ordinances  which  God  has  appointed,  are 
guilty  of  a  breach  of  this  commandment.  And  further, 
they  also  are  guilty  of  the  same,  who  altbouq;h  they  exter- 
nally attend  upon,  and  observe,  the  ordinances  of  wor- 
ship, yet  do  not  attei^d  upon  them  with  a  holy  frame  of 
mind,  and  do  not  observe  them  with  their  hearts.  The 
law  is  spiritual,  and  the  secoad  as  well  as  all  the  other 
commandments,  refers  to  the  temper,  thoughts,  desires, 
and  intentions  of  the  mind,  as  well  as  to  the  outward  ac- 
tions, bod  requires,  "My  son,  give  me  thine  heart." 
r  !  ov.  xxiii.  26.  "  God  is  a  Spirit ;  and  they  that  worship 
him,  must  worship  him  in  spirit  and  in  truth,"  John  iv.  24. 

2.  The  worshipping  of  God  by  images  is  a  transgress- 
ion of  this  commandment.  This  is  the  principal  sin  for- 
bidden. "  Thou  shalt  not  make  unto  thee  any  graven  im- 
ag\2,  or  the  likeness  of  any  thing  that  is  in  heaven  above, 
or  that  is  in  the  earth  beneath,  or  that  is  in  the  water  un- 
der the  earth ;  thou  shalt  not  bow  down  thyself  to  them 
nor  serve  them.  This  prohibits  the  making  of  any  im- 
age of  the  Deity  for  any  purpose,  or  any  image  whatever 
to  be  used  in  religious  worship,  whether  it  be  intended  to 
be  the  object  of  worship,  or  only  a  means  to  excite  and 
assist  in  devotion.  But  it  does  not  forbid  the  making  of 
images  of  persons  and  things,  whether  by  the  sculpturist 
or  the  pri inter,  if  these  images  are  not  to  be  used  in  relig- 
ious worship. 

The  use  of  images  in  worship  has  been  for  a  long  time, 
and  still  is  practised  in  the  Roman  Catholic  and  Greek 
churches.  They  began  to  be  introduced  into  some  church- 
es, as  early  as  the  fourth  century  of  the  christian  era,  and 
were  tor  many  centuries  much  opposed,  and  at  times  oc- 
casioned much  disturbance ;  but  were  finally  established. 
And  here  a  question  naturally  arises.  Is  the  use  of  ima- 
ges in  worship,  such  as  the  representation  of  the  Deity, 
and  the  image  of  the  Saviour,  of  the  Virgin  Mother,  of 
the  cross,  or  of  anything  else  when  used  as  means  of  wor- 
Bhip,  right  }  This  question,  I  would  decidedly  answer  in 
the  negative.  In  support  of  this  decision,  we  may  ob- 
serve, 

1.  The  use  of  images  in  worship  is  directly  contrary  to 
the  plain  letter  of  the  second  commandment.  "  Thou 
shalt  not  make  unto  thee  any  graven  image,  or  the  like- 
ness of  any  thing"  (anything  whatever,  whether,  God  or 


THE  SECOND   COMMANDMENT.  Ill 

the  creature)  "  that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  water  under  the  earth." 
It  is  evident  that  the  making  unto  ourselves  imag(^  to  be 
used  in  worship,  whether  they  are  used  as  the  ob^^  ;:t,  or 
only  as  the  means  of  worship,  is  indirect  opposition  to 
the  plain  letter  of  this  commandment.  Of  the  same  im- 
port is  the  following  passage  Deut.  iv.  15, 16,  23.  "  Take 
ye  therefore  good  heed  unto  yourselves,  for  ye  saw  no 
manner  of  similitude  on  the  day  that  the  Lord  spake  unto 
you  in  Horeb  out  of  the  midst  of  tno  fire,  lest^  ye  corrupt 
yourselves,  and  make  you  a  graven  image,  the  similitude 
of  any  figure,  the  likeness  oi'male  or  female.  Take  good 
heed  unto  yourselves,  lest  ye  forget  the  covenant  of  the 
Lord  your  God  which  he  mide  with  you,  and  iriake  you 
a  graven  image,  or  the  likeness  of  any  thing  which  the 
Lord  thy  God  hath  forbidden  thee." 

2.  That  the  use  of  images  as  means  of  worship  are 
wrong  may  be  proved  from  some  examples  in  Scripture. 
The  calf  which  Aaron  made  at  Horeb,  appears  to  have 
been  considered  not  as  God,  though  it  is  called  a  God  ; 
but  only  as  an  image  or  representation  of  the  true  God, 
in  whom  they  still  believed  ;  for  '•  Aaron  built  an  altar 
before  it ;  and  made  proclamation,  and  said,  to-morrow 
is  a  feast  to  the  Lord."  Ex.  xxxii.  5.  And  the  same  may 
be  observed  of  the  calves  which  Jeroboam  king  of  Israel 
made.  They  appear  to  have  been  intended  not  as  the 
objects  of  worship  in  themselves,  but  only  as  symbols  of 
the  Deity  to  assist  them  in  their  devotions.  But  iDoth  these 
instances  are  pointedly  condemned  in  the  Scriptures. 

3.  The  same  may  be  argued  from  this  consideration, 
that  any  representation  of  the  Deity  or  of  the  Saviour, 
must  fall  so  far  short  of  the  reality,  that  it  has  a  tendency 
rather  to  give  us  low  and  improper  thoughts,  than  to  ani- 
mate our  devotions. 

4.  Admitting  that  images  are  at  first  introduced  only  to 
be  helps  to  devotion ;  yet  they  are  very  liable  to  be  abu- 
sed ,  and  by  degrees  to  become,  especially  to  the  igno- 
rant, objects  of  worship.  It  is  highly  probable,  if  not 
certain,  that  the  Pagan  worship  of  images  as  gods,  took 
its  rise,  from  sensible  representations  or  images  of  God, 
made  at  first  with  what  may  perhaps  be  called  a  pious  in- 
tention, not  to  be  the  objects  of  worship,  but  means  to  re- 
mind them  of  the  Supreme  Being,  and  to  assist  their  de- 


112  SERMON    LXIII. 

voiions.  But  we  know  that  the  consequence  was,  that 
these  images  soon  became  the  objects  of  worship,  and  had 
a  rehgious  homage  paid  to  them.  And  whatever  may 
have  been  the  original  intention  of  introducing  images 
into  christian  churches,  the  history  of  the  churches  which 
have  sanctioned  and  maintained  them,  abundantly  prove, 
that  an  idolatrous  veneration  has  often  been  paid  to 
them. 

5.  We  may  observe  once  more  that  the  christian  church 
in  the  first  centuries,  did  not  admit  the  use  of  them  ;  for 
they  were  not  introduced  until  after  the  time  of  Constan- 
tine,  when  there  were  many  innovations  made;  when  vi- 
tal piety  was  fast  declining,  and  corruption  rapidly  in- 
creasing ;  and  when  the  church  was  filled  with  worldly 
and  wealthy  men,  who  entered  it  from  secular  motives. — 
And  they  were  opposed  by  those  whose  doctrine  and  life 
declared  them  to  be  the  real  people  of  God.  From  all 
these  considerations  we  conclude  that  the  use  of  images 
of  any  kind,  in  worship,  even  when  they  are  intended  on- 
ly to  be  the  means  of  promoting  devotion  is  wrong,  and 
contrary  to  the  law  of  God. 

3.  The  second  commandment  forbids,  not  only  the  wor- 
shipping of  God  by  images,  but  in  any  other  way  not  ap- 
pointed in  his  w  ord.  This  class  of  sins  against  the  se- 
cond commandment,  may  be  included  under  the  general 
iQTm.  superstition  or  ?f;?7/-i«or5Az/>,  which  signifies  an  excess 
in  religion,  or  doing  things  not  required  by  the  word  of 
(lod,  or  abstaining  from  things  not  forbidden.  Supersti- 
tion is  expressly  forbidden  under  the  name  of  will-wor- 
ship. Col.  ii.  20,  22,  2.3.  "  Why  as  though  living  in  the 
world,  are  ye  subject  to  ordinances — after  the  com- 
mandments and  doctrines  of  men  !  Whicli  things  have 
indeed  a  show  of  wisdom  in  will-worship."  The  same  is 
condemned  Deut.  iv.  2.  "  Ye  shall  not  add  unto  the  word 
which  I  command  you,  neither  shall  ye  diminish  aught 
Irom  it,  that  ye  may  keep  the  commandments  of  the  Lord 
your  God  which  I  command  you."  And  Mat.  xv.  9.  "  In 
vain  they  do  worship  me,  teaching  for  doctrines  the  com- 
mandments ofmen."  Of  this  superstition  or  will-worship  we 
have  many  instances  in  the  numerous  rites  and  ordinan- 
ces, which  tlie  Romish  church,  have  either  superadded  to 
those  taught  in  the  Scripture,  or  substituted  in  their  place. 
Such  are  the  holding  to  seven  sacraments  instead  of  two ; 


THE  SECOND   COMMANDMENT.  Il3: 

the  using  of  the  wafer  instead  of  bread,  in  the  sacrament 
of  the  Lord's  supper ;  the  withholding  the  cup  from  the 
laity ;  the  lifting  up  the  bread  in  the  sacrament  of  the 
Lord's  supper,  pretending  that  it  is  the  real  body  of  Christ, 
and  bowing  before  it  and  worshipping  it ;  the  use  of  spit- 
tle, salt,  and  cream,  besides  water,  annointing  \vith  oil,and 
signing  with  the  sign  of  the  cross  in  badtism;  the  observance 
of  stated  fasts  for  a  certain  number  of  days ;  fasting  stated- 
ly on  certain  days  of  the  week ;  and  abstaining  from  cer- 
tain kinds  of  food  while  others  are  allowed.  There  are 
numerous  other  rites  and  ordinances  of  a  similar  kind.— 
All  these  for  which  there  is  no  command  or  warrant  in  the 
word  of  God,  are  superstition  or  will- worship,  and  are  for- 
bidden by  the  second  commandment. 

It  is  true  there  are  certain  circumstances  respecting  the 
ordinances  of  worship,  concerning  which,  there  is  nothing 
determined  in  the  word  of  God,  but  which  are  left  to  the 
discretion  of  the  church  ;  such  are  the  time  and  place, 
and  the  like  circumstances  of  worship.  But  for  the 
church  to  fix  and  change  these  according  as  convenien- 
cy  may  require,  is  very  diflerent  from  undertaking  to  in- 
troduce new  ordinaces,  or  to  superadd  to  an  ordinance 
something  which  the  word  of  God  does  not  warrant.  We 
proceed, 

III.  To  consider  the  reasons  annexed  to  this  command- 
ment to  enforce  obedience  to  it.  These  reasons  we  have 
contained  in  the  following  words  ;  "  for  I  the  Lord  thy 
God  am  a  jealous  God,  visiting  the  iniquities  of  the  fathers 
upon  the  children,  unto  the  third  and  fourth  generation 
of  them  that  hate  me  ;  and  showing  mercy  unto  thousands 
6^  them  that  love  me  and  keep  my  commandments." — 
The  reasons  contained  in  these  words  may  be  included 
under  three  particulars,  viz.  God's  sovereignty  over  us, 
his  propriety  in  us,  and  the  zeal  he  hath  for  his  own  wor- 
ship. 

1.  God's  sovereignty.  "  I  the  Lord."  This  expresses 
the  essential  existence  of  God.  God's  sovereignty  is  foun- 
ded in  his  being  what  he  is.  He  has  an  essential  right  to 
reign,  and  therefore  to  give  us  such  laws  as  he  pleases  ; 
and  it  is  our  duty  to  obey  his  commandments.  This  rea* 
son  runs  thus,  I  am  the  Lord,  the  sovereign  of  all  my  crea- 
tures, whose  will  is  always  law ;  therefore  thou  shalt  obey 
itiy  command,  not  to  make  unto  thee  any  graven  ima|;;e  ©c 

VOL.   II.  15  I 


114  SERMON   LXIII. 

the  likeness  ot  anything  &;c.  thou  shalt  receive,  observe, 
and  keep  pure  and  entire,  the  ordinances  of  worship  ap- 
pointed in  my  word  ;  and  shalt  not  worship  me  by  images, 
nor  by  any  ordinances  and  rites  of  thine  own  invention. 

2.  God's  propriety  in  us.  "  I  the  Lord  thy  God."  This 
brings  into  view  the  covenant  of  grace  as  a  reason  why 
we  should  observe  the  second  commandment ;  for 
it  is  in  the  covenant  of  grace  alone  that  God  offers 
himself  to  be,  or  does  become  the  sinner's  God.— 
God  has  a  property  in  us  arising  not  only  from  his 
being  what  he  is ;  but  also  from  the  relations  he  sus- 
tains to  us  of  Creator,  Preserver,  Benefactor,  and  Re- 
deemer, and  especially  from  the  latter.  This  is  the  rela- 
tion particularly  intended  in  the  phrase,  "  thy  God,"  He 
is  a  covenant  God,  and  Redeemer.  He  offers  himself  in 
this  character  to  all  who  hear  the  gospel ;  and  his  visible 
people  have  avouched  him  to  be  their  God.  Therefore 
lie  has  a  right  to  give  us  laws  ;  and  it  is  our  duty  to 
receive,  observe,  and  keep  pure  and  entire  his  religious 
institutions,  and  not  invent  any  of  our  own. 

3.  The  third  reason  by  which  obedience  to  the  second 
commandment  is  enforced  is  the  zea/ which  God  hath  for 
his  own  worship,  which  we  have  expressed  in  these 
words;  "  a  jealous  God,  visiting  the  iniquities  of  the  fa- 
thers upon  the  children  unto  the  third  and  fourth  genera- 
tion of  them  that  hate  me,  and  showing  mercy  unto  thou- 
sands of  them  that  love  me  and  keep  my  commandments." 
Jealous  here  signifies  an  earnest  regard  for  his  own  insti- 
tutions. He  is  a  sovereign  and  has  a  right  to  prescribe 
to  his  creatures  the  ordinances  by  which  he  will  be  wor- 
shipped ;  and  he  has  an  earnest  regard  for  the  glory  of 
his  sovereignty,  and  will  not  suffer  another,  with  impuni- 
ty, to  endeavour  to  take  it  from  him,  either  by  slighting  his 
institutions,  or  by  assuming  his  prerogative  ^nd  inventing 
ordinances  of  their  own.  This  jealousy  or  zeal  which  he 
hath  for  his  own  worship  is  shown, 

1.  By  his  accounting  the  breakers  of  this  command- 
ment, such  as  hate  him,  and  threatening  to  punish  them 
unto  the  third  and  fourth  generations.  "  Visiting  the  ini- 
quities of  the  fathers  upon  the  children  unto  the  third  and 
fourth  generation  of  them  that  hate  me."  The  import  of 
this  argument  appears  to  be  as  follows — False  worship  is 
a  convincing;  evidence  of  hatred  Xo  God ;  and  God  so 


THE    SECOND   COMMANDMENT.  115 

hates  false  worship,  that  he  will  not  only  punish  the  im- 
mediate transgressor,  but  will  also  punish  his  posterity 
unto  the  third  and  fourth  generation. 

That  the  iniquities  of  the  fathers  are  in  the  course  of 
divine  providence  often  visited  upon  the  children  is  a 
fact  of  which  we  have  abundant  proof  in  history,  both  sa- 
cred and  profane,  and  also  in  instances  which  have  come 
under  our  own  observation.  We  have  often  seen  child- 
ren and  chilren's  children,  injured  in  a  temporal  respect 
by  the  parents'  misconduct  and  sins.  And  the  conduct 
of  parents  has  doubtless  a  great  influence  on  the  spiritual 
and  eternal  interests  of  their  children.  Where  parents 
set  a  bad  example  before  their  children,  or  do  nOt  set  a 
good  one ;  where  they  give  them  bad  advice,  or  neglect  to 
iustruct  them  in  the  knowledge  of  divine  things  ;  where 
they  despise  or  neglect  the  ordinances  of  divine  appoint- 
ment, live  in  neglect  of  prayer,  attention  to  the  Scriptures, 
and  the  public  worship  and  ordinances  of  God's  house  ; 
and  especially  where  they  practice  false  worship — do  we 
not  find  that,  although,  there  are  exceptions,  yet  general- 
ly, their  children  grow  up,  and  live  as  their  parents  did  .'* 
I  believe  our  own  observation  must  convince  us  that  this  is 
generally  the  case.  Further  we  must  either  admit  that 
it  is  so  or  else  deny  the  importance  of  a  religious  educa- 
tion, which  is  directly  contrary  to  the  Scriptures.  Hence 
we  have  reason  to  believe  that  many  children  live  and  die 
irreligious,  and  go  to  misery,  who  if  they  had  been  placed 
in  a  different  situation  in  the  world,  and  had  had  diflfer- 
ent  examples  and  instructions,  from  their  parents,  would 
have  embraced  true  piety  and  obtained  eternal  salvation. 
We  must  admit  this,  or  deny  what  every  day's  experience 
proves,  viz.  the  influence  of  example  and  instruction ;  and 
also  what  the  word  of  God  everywhere  teaches,  viz.  the 
influence  of  the  means  of  grace  and  especially  the  efficacy 
of  prayer.  So  that  however  we  may  feel  towards  this  de- 
claration, that  God  will  visit  the  iniquities  of  the  fathers 
upon  the  childi-en,  facts  teach  us  it  is  so ;  and  will  not  the 
judge  of  all  the  earth  do  right  ? 

And  here  I  would  further  observe,  that  children  may 
suffer  in  this  life  for  the  iniquities  of  the  parent,  where 
they  do  make  his  sin  their  own.  As  for  instance,  if  the 
parent  be  a  drunkard,  the  children  are  often  materially 
injured  through  life,  in  their  respectability;  estate,  and 


11-6  ^        SERMON   txm. 

temporal  comfort,  by  his  sin,  though  they  do  not  copy  hr? 
example.  But  as  it  respects  a  future  world,  children  will 
not  be  punished  for  the  sins  of  parents,  unless  they  make 
their  sins,  their  own.  It  is  true,  there  is  very  great  dan- 
ger that  they  will  follow  their  example  ;  but  if  they  do  not, 
they  will  not  be  involved  in  their  guilt  and  ruin. 

This  threatening  ought  to  be  duly  considered  by  pa- 
rents ;  and  a  regard  to  their  children,  as  well  as  to  their 
own  souls,  ought  to  lead  them  to  love  God,  and  keep  his 
commandments,  and  especially  to  receive  and  observe 
the  ordinances  of  his  worship.  By  his  providential  deal- 
ings with  the  posterity  of  those  who  despise,  slight,  or  ne- 
glect his  ordinances,  he  manifests  his  zeal  for  his  wor- 
ship. 

The  reason  why  the  third  and  fourth  generation"  are 
particularly  mentioned  some  suppose  to  be,  that  natural 
affection  will  not  operate  further,  because  parents  cannot 
expect  to  see  more  of  their  descendants,  and  are  less  con- 
cerned about  their  remote  posterity  ;  or  it  may  imply,  that 
as  the  Lord  is  ready  to  forgive,  the  effects  of  sin  in  the  pa- 
rents will  cease  after  that  period,  unless  the  children  per- 
sist in  the  sins  of  the  parents. 

2.  God's  jealousy  or  zeal  for  his  own  worship  is  further 
manifested,  by  his  esteeming  its  observers,  such  as  love 
him,  and  promising  mercy  unto  them  and  to  their  posterity. 
*'  And  showing  mercy  unto  thousands  of  them  that  love 
me  and  keep  my  commandments."  By  showing  mercy 
unto  thousands  of  them  that  love  him,  it  is  generally  sup- 
posed, we  are  to  understand  the  thousandth  generation, 
that  is  a  great  many  generations.  This  exposition  is 
confirmed  by  other  passages.  Thus  Deut.  v.  29.  we 
read,  "  O,  that  there  were  such  an  heart  in  them,  that 
they  would  fear  me,  and  keep  all  my  commandments 
always,  that  it  might  be  well  with  them,  and  with 
their  children  forever.^''  And  in  the  days  of  the  Apostle 
Paul  the  degenerate  Jews  were  called,  "beloved  for 
the  father's  sake's."  Rom.  xi.  28.  And  we  are  assured  in  the 
Scriptures,  that  they  shall  yet,  on  account  of  their  connex- 
ion with  faithful  Abraham,  be  brought  into  the  church  of 
Christ,  and  be  made  the  subjects  of  spiritual  blessings. 

What  a  blessing  therefore  is  it  to  have  pious  parents  ! 
And  how  important  is  it  that  parents  should  be  faithful, 
especially  in  their  observance  of  the  ordinances  of  God, 


DUTIES    REQUIRED   IN    THE    THIRD   COMMANDMENT.       117 

and  in  teaching  them  to  their  children,  since  according  to 
the  second  commandment,  children  and  posterity  are  so 
much  concerned  in  the  parent's  character  and  conduct. 
May  these  reasons  have  their  due  weight  upon  our  minds 
And  may  God  give  us  all,  a  temper  of  obedience  to  all  his 
holy  commandments. — Amen. 


SERMON  LXIV, 

DUTIES    REQ.U1RED    IN    THE    THIRD  COMMANDMENT. 
EXODUS    XX.    7. 

"  Thou  shall  7iot  take  the  name  of  the  Lord  thy  God  in  vain  : 
for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vam." 


The  spirit  of  this  commandment  appears  to  be,  to  reg- 
ulate the  manner  of  worshipping  God.  As  the  first  com- 
mandment relates  to  the  object,  and  the  second  to  the 
means,  so  the  third  relates  to  the  manner  of  worship. 

The  commandment  is  expressed  negatively,  '•  thou  shalt 
720/  take  the  name  of  the  Lord  thy  God  in  vain."  But  as 
in  the  other  commandments,  so  in  this,  duties  are  requir- 
ed as  well  as  sins  forbidden. 

By  the  name  of  God  in  this  commandment,  we  are  to 
understand,  not  only  the  names  by  which  he  is  called ; 
but  every  thing  by  which  he  inaketh  himself  kiiown.  In 
this  sense  our  Catechism  explain  the  word ;  and  this  ex- 
planation is  warranted  by  the  Scriptures.  Thus  when 
Moses  at  the  burning  bush  asked  the  Lord  his  name ;  he 
answered,  "I  AM  that  I  AM:  thus  shalt  thou  say  unto 
the  children  of  Israel,  I  AM  hath  sent  me  unto  you."  Ex. 
iii.  14.  Here  name  signifies  a  title.  When  at  Sinai  Mo- 
ses besought  the  Lord  to  show  him  his  f^lory,  he  promised 
to  proclaim  the  JS'anie  of  the  Lord,  Ex.  xxxiii,  18,  19. 
"  And  the  Lord  passed  by  before  him,  and  proclaimed, 
the  Lord,  the  Lord  God,  merciful  and  gracious,  long-?iil- 


118  SERMON   LXIV. 

fering,  and  abundant  in  goodness  and  truth,  &c."  Ex.  xxxiv. 
6.  Here  the  name  of  the  Lord  signifies  his  attributes. 
Again  Mai.  i.  6,  7.  ^'  Ye  say,  wherein  have  we  despised 
thy  name?  Ye  offer  polluted  bread  upon  mine  altar." 
Here,  by  the  name  of  the  Lord  is  evidently  meant  the 
ordinances  of  his  worship.  Again  the  Psalmist,  Ps.  cxxxviii. 
2.  saith,  "  thou  hast  magnified  thy  word,  above  all  thy 
name ;"  which  teaches  us  that  the  name  of  the  Lord  may 
signify  his  word.  Again,  the  Psalmist,  Ps.  viii.  9.  after 
speaking  of  the  works  of  God  exclaims,  "  O  Lord,  our 
Lord,  how  excellent  is  thy  name  in  all  the  earth" — where 
by  his  name,  his  works  are  evidently  meant.  Hence 
from  comparing  one  part  of  Scripture  with  another,  which 
is  the  true  way  of  expounding  God's  word,  we  are  war- 
ranted to  adopt  the  explanation  of  our  Catechism,  that 
by  the  name  of  God,  in  the  third  commandment,  is  meant . 
every  thing  by  which  he  maketh  himself  known ;  and  par- 
ticularly his  names,  properly  so  called,  his  titles,  his  attri- 
butes, his  ordinances,  his  word,  and  his  works. 

The  object  of  the  ensuing  discourse  is  to  illustrate  the 
duties  required  in  the  third  commandment. 

These  duties  are  stated  in  our  Catechism,  in  the  an- 
swer to  the  54th  question,  as  follows,  viz. 

"  What  is  required  in  the  third  commandment  ? 

"  The  third  commandment  requireth  the  holy  and  reverent  use 
of  God'^s  names^  titles,  attributes,  ordimmces,  word,  and  works^ 

The  names  of  the  Supreme  Being  are  God,  Lord,  and 
Jehovah. — His  titles  are  such  as  Lord  of  hosts,  Holy  One 
of  Israel,  Creator,  Preserver  of  men,  King  of  kings,  Lord 
of  lords.  Father  of  mercies,  &c.  His  attributes  are  those 
perfections  and  properties,  by  which  he  distinguishetli 
himself  from  his  creatures,  such  as  infinity,  eternity,  om- 
nipresence, omniscience,  omnipotence,  infinite  wisdom, 
holiness,  &c.  His  ordinances  are  prayer,  preaching  and 
hearing  the  word,  sacraments,  and  the  like.  His  word  is 
contained  in  tlie  Scriptures  of  the  Old  and  New  Testa- 
ments. And  his  works  are  those  of  creation,  providence, 
and  redemption. 

The  duty  required  in  the  third  commandment  is  to  use 
all  these  with  reverence.  By  reverence  is  meant  an  awe 
and  fear,  under  a  sense  of  the  divine  greatness.  When- 
ever we  use  anything  by  which  God  maketh  himself 
known,  it  becomes  us  to  be  filled  with  reverence  under  a 


DUTIES    REQ.UIRED    IN    THE    THIRD    COMMANDMENT.       119 

sense  of  the  majesty  of  that  God  who  is  thus  made  known, 
(t  becomes  us  to  think  of  God  with  a  solemn  awe — when 
we  use  any  of  his  names,  titles  or  attributes,  either  in  re- 
ligious worship  or  in  conversation,  it  becomes  us  to  do  it 
with  seriousness  and  solemnity,  and  impressed  with  a  rev- 
erential awe  of  the  greatness  of  that  Being,  who  is  meant 
by  these  names  or  titles,  or  to  whom  these  attributes  be- 
long. It  becomes  us  to  attend  upon  his  ordinances,  with 
seriousness  and  reverence,  impressed  with  a  solemn  awe 
of  the  majesty  of  that  God  who  manifests  himself,  and  is 
w  orshipped  in  these  ordinances ;  for,  "  God  is  greatly  to 
be  feared  in  the  assembly  of  the  saints,  and  to  be  had  in 
reverence  of  all  them  that  are  about  him,"  Ps.  lxxxix.  7. 
It  becomes  us  to  read,  hear,  and  speak  of  his  word  w  ith 
seriousness,  and  with  a  deep  reverence  of  that  God  who 
gave  it,  and  who  makes  himself  known  by  it.  And  it  be- 
comes us  in  contemplating  his  works,  to  regard  him  as 
their  author,  and  be  filled  with  a  reverence  of  him,  whose 
power  and  wisdom  shine  forth  in  these  works. 

Having  made  these  general  observations  on  the  duties 
required  in  the  third  commandment,  we  shall  in  the  re- 
mainder of  this  discourse,  attend  particularly  to  religious 
oaths,  vows,  and  lots,  the  consideration  of  which  belongs 
to  the  head  of  the  third  commandment. 

An  oath  is  a  solemn  appeal  to  God  as  the  searcher  of 
hearts,  for  the  truth  of  what  we  say,  and  implies  an  im- 
precation of  his  judgments,  both  in  time  and  through 
eternity,  if  we  do  not  speak  the  truth. 

That  such  appeals  to  God,  on  certain  occasions,  are 
lawful,  and  duty,  appears  clearly  from  his  w^ord.  The 
principal  thing  forbidden  in  the  third  commandment  ap- 
pears to  be  a  swearing  falsely  by  the  name  of  God,  which 
implies  that  there  is  a  lawful  swearing  by  his  name.  Of 
the  same  import  is  a  passage,  Lev.  xix.  12.  "  Ye  shall 
not  swear  by  my  name  falsely,"  which  evidently  implies 
the  duty  of  swearing  truly  by  his  name.  The  duty  is  al- 
so taught  in  the  following  passages,  Deut.  vi.  13.  "  Thou 
shalt  iiear  the  Lord  thy  God,  and  serve  him,  and  shalt 
swear  by  his  name."  Deut.  x.  20.  "  Thou  shalt  fear  the 
Lord  thy  God :  him  shalt  thou  serve,  and  to  him  shalt 
thou  cleave,  and  swear  by  his  name."  Is.  xlv.  23.  "  Unto 
me  every  knee  shall  bow,  every  tongue  shall  swear."  ISc 
T.xv.  16.     "  He  that  sweareth  in  the  earth  shall  swear  by 


120  SERMON    LXIV. 

the  God  of  truth."  Jer.  iv.  2.  "  Thou  shalt  swear,  the 
Lord  Hveth,  in  truth,  m  judgment  and  in  righteousness." 
And  Heb.  vi.  16.  "Men  verily  swear  by  the  greater:  and 
an  oath  for  confirmation  is  to  them  an  end  of  all  strife." 
From  these  texts  it  is  evident,  that  an  oath,  properly  made, 
is  lawful  and  a  duty. 

The  same  is  confirmed  by  several  examples  in  the 
Scriptures.  In  the  Old  Testament,  we  have  several  in- 
stances of  the  people  of  God  swearing  by  his  name.  And 
in  the  New  Testament  we  frequently  find  Paul  making  a 
solemn  appeal  to  God,  for  the  truth  of  what  he  said.  In 
the  Revelation  we  read  that  an  angel  shall  in  the  last  day 
swear  by  him  that  liveth  forever  and  ever  that  time  shall 
be  no  longer.  And  we  have  also,  in  the  Scriptures,  fre- 
quent instances  of  the  great  God  himself  swearing  by 
himself  All  these  examples  prove  the  lawfulness  of  oaths, 
on  proper  occasions. 

They  who  object  to  the  lawfulness  of  oaths  under  the 
christian  dispensation,  found  their  objections  on  a  miscon- 
struction of  a  few  passages,  such  as  that  of  our  Saviour, 
Mat.  V.  34.  "  Swear  not  at  all."  And  that  of  James,  v.  12. 
"Above  all  things,  my  brethren,  swear  not."  But  we 
must  explain  Scripture  consistently  with  itself;  and  it  is 
certain,  oaths  were  frequently  practised  and  were  lawfu-I 
under  the  Old  Testament ;  and  also  that  in  the  New  Tes- 
tament, Paul  spake  of  an  oath  for  confirmation  being  an 
end  of  all  strife,  which  implied  that  they  were  still  law- 
ful ;  and  that  he  himself  made  frequent  solemn  appeals  ta 
God.  Hence  if  the  texts  on  which  the  objection  is  found- 
ed can  be  explained  not  to  mean  a  solemn  religious  swear- 
ing, we  are  bound  thus  to  explain  them.  They  may  sig- 
nify swearing  in  a  profane  way,  and  by  the  creature.  It 
is  said  that  at  this  time  the  Jews  were  much  addicted  to 
swearing  in  common  conversation,  and  supposed  it  to  be 
no  crime,  if  they  swore  by  the  creature,  as  by  heaven,  by 
Jerusalem,  by  their  head,  and  the  like,  and  did  not  use 
the  name  of  God. — Against  this  opinion  and  practice,  the 
above  texts  appear  to  have  been  pointed ;  and  not  against 
a  rehgious  swearing,  when  properly  called  to  it. 

Having  thus  shown  that  oaths  on  certain  occasions  are 
lawful  and  a  duty ;  it  will  be  proper  to  inquire  as  to  the 
form  and  manner  in  which  oaths  ought  to  be  administer- 
ed and  taken,  the  occasion  which  warrants  them,  and  the 
different  kinds. 


DUTIES    REQUIRED  IN    THE    THIRD    COMMANDMENT.        121 

The  fonn  is  of  small  importance.  Various  ceremonies 
are  recorded  in  the  Scriptures  as  having  been  used  in 
taking  an  oath.  When  Jacob  and  Laban  took  a  solemn 
oath  to  each  other,  they  erected  a  heap  of  stones,  and 
ate  together  upon  it,  and  sware  to  each  other.  When 
Abraham  made  his  servant  swear,  he  ordered  him  to  put 
his  hand  under  his  thigh.  But  the  most  common  form  of 
swearing,  used  of  old,  appears  to  have  been  the  lifting 
up  the  hand  to  heaven.  Thus  Abraham  sware  Gen.  xiv. 
22.  Thus  the  angel  sware,  Dan.  xii.  7. ;  and  also  the  an- 
gel. Rev.  X.  5.  And  indeed  the  lifting  up  the  hand  to 
heaven,  and  swearing,  in  Scripture  import  the  same  thing. 
Thus,  Deut.  xxxii.  40.  "  I  lift  up  my  hand  to  heaven  and 
say,  I  live  forever."  This  form  of  swearing  by  lifting  up 
the  hand  to  heaven,  is  the  preferable  mode,  because  it 
most  frequently  occurs  in  the  Scripture  history,  and  it  is 
sanctioned  by  the  highest  authority,  even  by  the  example 
of  the  most  eminent  saints,  and  of  angels,  and  of  God 
himself  As  to  the  form  generally  used  in  this  land,  in 
taking  an  oath,  by  laying  the  hand  on  the  Bible,  and  kis- 
sing the  book,  we  have  no  example  or  precept  for  it  in 
the  Scriptures,  and  therefore  it  is  not  so  eligible  as  lifting 
the  hand  to  heaven.  But'as  it  is  the  legal  form,  and  the 
thing  principally  to  be  looked  at  in  an  oath,  is  the  solemn 
appeal  to  God  therein  made,  whatever  be  the  form  of 
making  it ;  and  as  there  were  various  forms  used  in  the 
Scripture  times,  besides  that  of  lifting  the  hand,  and  were 
not  condemned,  it  may  be  proper  for  christians  to  comply 
with  the  form  in  common  use. 

As  to  the  manner  in  which  an  oath  ought  to  be  admin- 
istered  and  taken. — It  ought  to  be  administered  with 
great  solemnity,  calculated  to  fill  the  person  who  takes  it 
with  a  solemn  awe  and  fear  of  that  God  to  whom  he  makes 
an  appeal ;  and  where  the  nature  of  an  oath  is  not  known 
or  fully  understood,  it  ought  to  be  explained.  The  per- 
son who  takes  an  oath,  ought  to  do  it  with  a  due  impres- 
sion of  its  solemn  import,  and  filled  with  reverence  of  the 
Being  whom  he  calls  to  witness,  and  be  strictly  careful  as 
he  would  avoid  his  wrath,  that  he  utter  nothing  false,  or 
of  which  he  has  the  least  doubt. 

As  to  the  occasion  on  which  an  oath  ought  to  be 
taken,  we  may  observe,  that  such  a  solemn  appeal  to  God 
ought  not  to  be  made  on  every  trivial  occasion.     An  oath 

VOL.  ir.  16 


122  SERMON    LXIV. 

is  an  act  of  religious  worship,  in  which  there  is  an  ac- 
knowledgment of  the  divine  perfections,  and  an  appeal 
to  God  as  the  searcher  of  hearts.  The  matter  therefore 
which  calls  for  such  an  appeal,  ought  to  be  of  importance. 
And  the  multiplying  of  oaths,  and  taking  them  on  every 
trivial  occasion,  is  trifling  with  the  name  of  God,  lessens 
very  much  the  solemnity  of  an  oath,  increases  the  danger 
of  frequent  perjury,  and  is  a  serious  evil  to  society. 

Oaths  are  of  two  kinds,  assertory  Q.nd  promissory.  An 
assertory  oath  respects  evidence  relative  to  things  done. 
A  promissory  oath,  hath  respect  to  things  to  be  done,  in 
which  we  oblige  ourselves  to  do  tliem,  and  call  God  to 
witness  our  sincerity  in  making  the  promise,  and  impre- 
cate his  judgments  in  case  we  do  not  fulfil  our  promise. 

In  making  a  promissory  oath  the  following  things  should 
be  observed. 

1.  The  thing  promised  to  be  done  ought  to  be  lawful. 
We  ought  not  to  swear  to  do  any  thing  repugnant  to  the  law 
of  God,  or  to  the  legitimate  obedience  which  we  owe  to  the 
civil  magistrate.  Of  this  nature  was  the  oath  which  the  more 
than  forty  Jews  took,  that  they  would  neither  eat  nor  drink 
until  they  had  killed  Paul,  Acts,  xxiii.  12.  Such  oaths  are 
in  their  very  nature  unlawful  a*hd  wicked,  and  ought  not 
to  be  kept.  Not  that  they  can  be  broken  without  sin.  It 
is  a  great  sin  to  make  such  oaths ;  but  it  would  be  a  still 
greater  sin  to  keep  and  fulfil  them. 

2.  The  thing  promised  ought  to  be  such  that  it  can  be 
performed.  If  we  promise  an  impossibility  the  oath  is 
not  binding.  If  the  impossibility  is  known  at  the  time 
of  making  the  oath,  it  is  a  rash,  presumptuous,  and  wick- 
ed action,  and  the  sin  consists  not  in  breaking  such  an 
oath  but  in  making  it.  But  if  the  impossibility  does  not 
appear,  or  is  not  known  or  suspected  at  the  time  of  mak- 
ing the  oath,  but  in  the  course  of  Providence  arises  after- 
wards, the  oath  is  not  binding ;  nor  are  we  chargeable 
with  taking  God's  name  in  vain,  either  in  making  or  break- 
ing such  an  oath. 

3.  A  person  ought  to  be  possessed  of  the  exercise  of 
his  reason  to  make  an  oath  binding  upon  him. 

4.  A  promissory  oath,  according  to  some,  to  be  binding, 
ought  to  be  made  voluntarily.  But  it  is  at  least  question- 
able, whether  an  oath  extorted  by  force  is  not  binding  on 
the  conscience  .'*     On  this  subject  casuists  differ.     If  the 


DUTIES    REQUIRED    IN    THE    THIRD   COMMANDMENT.       123 

speaker  were  to  express  an  opinion,  it  would  be  that  such 
an  oath  is  binding.  Men  ought  either  not  to  swear,  but 
to  risk  consequences  ;  or  else  they  ought  sacredly  to  per- 
form what  they  have  called  God  to  witness  they  will  do. 
In  support  of  this  opinion  is  a  passage,  Ps.  xv.  4.  spoken 
of  a  citizen  of  Zion — "  He  sweareth  to  his  own  hurt  and 
changeth  not."  And  here  I  would  observe  as  a  qualifi- 
cation of  the  above,  that  the  thing  thus  promised,  to  be 
binding,  must  affect  only  our  own  private  interest,  and  not 
the  interest  of  another  or  the  public  good. 

5.  If  a  promissory  oath  is  made  conditionally,  it  is  bind- 
ing only  on  the  condition  on  which  it  is  made.  As  for  in- 
stance, if  I  bind  myself  by  oath  to  do  a  certain  benefit  to 
another,  on  condition  that  such  an  event  take  place,  or 
the  other  person  do  something  else, — if  the  event  does 
not  take  place,  or  the  other  person  does  not  fulfil  the  con- 
dition, I  am  not  bound  by  my  oath. 

6.  If  a  person  binds  himself  by  oath  to  do  something 
to  another,  if  the  person  to  whom  he  has  bound  himself 
sees  fit  to  discharge  him  from  his  oath,  the  obligation  to 
perform  it  ceases. 

Keeping  these  exceptions  in  view,  where  a  promissory 
oath  has  been  made,  by  a  person  in  the  exercise  of  his 
reason,  binding  liimself  to  the  performance  of  a  thing 
lawful,  and  possible  to  be  performed,  and  if  it  be  condi- 
tional the  condition  has  been  fulfilled,  and  if  it  be  made 
to  do  some  benefit  to  another,  who  has  not  discharged  him 
from  the  obligation,  he  ought  most  sacredly  to  keep  and 
fulfil  what  he  has  sworn  to  do.  Though  he  has  sworn  to 
his  own  hurt,  or  the  injury  of  his  own  private  worldly  in- 
terest, he  cannot  change  or  break  his  oath,  without  per- 
juring himself  and  incurring  great  guilt  in  the  sight  of 
God. 

And  here  I  would  remark  that  oaths  taken  by  civil  of- 
ficers, for  the  faithful  discharge  of  their  duty,  are  promis- 
sory oaths.  Every  thing  promised  ought  therefore  to  be 
well  considered ;  and  no  person  ought  to  take  an  oath  of 
office,  unless  he  sincerely  intends  to  perform  every  partic- 
ular of  the  duties,  which  he  thus  solemnly  engages  to 
perform ;  and  after  having  taken  such  an  oath,  he  ought 
to  feel  the  awfully  solemn  situation  in  which  he  is  placed, 
as  having  called  the  great  God  to  witness  that  he  will 
perform  such  and  such  duties,  and  imprecated  his  wrath 


124  SERMON   LXIV. 

if  he  docs  not ;  and  he  ought  to  study  his  duty,  and  how- 
ever difficult  or  unpopular  the  faithful  performance  of  it 
may  be,  he  cannot  neglect  it  without  great  guilt  in  the 
sight  of  God ;  and  the  oath  under  which  he  has  brought 
himself  ought  to  weigh  down  every  consideration  of  per- 
sonal ease  or  popularity.  Alas !  have  we  not  reason  to 
fear  that  oaths  of  office  are  too  often  considered,  as  mere 
introductory  forms,  while  the  great  obligations  under 
which  they  bring  a  person  are  forgotten,  or  slighted,  and 
neglected,  and  thus  great  guilt  incurred  ? 

There  are  two  other  points  which  ought  to  be  consid- 
ered while  treating  of  oaths. 

The  first  is  whether  equivocations  and  mental  reserva- 
tions can  release  a  person  from  the  obligation  of  an  oath, 
according  to  the  received  meaning  of  its  expressions. 
Many,  especially  in  the  church  of  Rome,  have  plead  for 
the  lawfulness  of  equivocations  and  mental  reservations. 
But  they  defeat  the  very  end  of  an  oath,  which  the  apos- 
tle tells  us  is  for  confirmation,  and  the  end  of  strife.  They 
are  a  species  of  deceit ;  for  the  words  which  are  inten- 
ded to  communicate  the  thoughts  of  the  heart  convey  an 
impression  different  from  the  reality ;  and  this  deceit  is 
covered,  and  mankind  the  more  easily  imposed  upon,  by 
an  appeal  to  God.  Breaking  an  oath  under  such  preten- 
ces, as  that  we  meant  something  different  from  the  plain 
meaning  of  the  words  we  used,  or  that  we  made  a  reserve 
in  our  own  minds,  is  perjury,  and  may  we  not  add  perju- 
ry aggravated  by  intentional  deception. 

The  other  point  is,  whether  oaths  made  to  those  we 
esteem  heretics  ought  to  be  kept.  The  Papal  church  in 
the  Council  of  Constance  determined  this  question  in  the 
negative.  On  this  principle  they  acted  towards  the  pious 
John  Huss  and  Jerome  of  Prague.  To  induce  them  to 
appear  before  the  Council  at  Constance,  the  Emperor  of 
Germany  had  sworn  to  them  that  they  should  be  protect- 
ed from  violence,  and  sent  back  safe ;  but  when  they  ap- 
peared, the  Council  determined  that  faith  was  not  to  be 
l^ept  with  heretics,  and  accordingly  condemned  and  put 
them  to  death.  On  the  same  principle  when  kings  were 
excommunicated,  or  embraced  the  principles  of  the  Re- 
form;/tion,  the  Pope  undertook  to  absolve  their  subjects 
from  their  oaths  of  allegiance  to  them. 

Many  arguments  might  be  adduced  from  Scripture  to 


DUTIES    REQUIRED    IN    THE   THIRD  COMMANDMENT.        125 

refute  this  pernicious  error.  Let  the  following  examples 
suffice.  The  Gibeonites  were  Heathen,  and  they  belong- 
ed to  those  very  wicked  nations  whom  the  Lord  had  de- 
voted to  destruction,  whom  the  Israelites  were  commis- 
sioned to  destroy,  an<l  with  whom  they  were  at  war.  To 
these  Heathen -the  Israelites,  in  the  days  of  Joshua  bound 
themselves  by  oath,  that  they  would  not  cut  them  off 
This  oath  was  obtained  by  stratagem.  But  notwithstand- 
ing their  character,  and  the  manner  in  which  they  had 
obtained  the  oath  in  their  favour,  the  Israelites  dare  not 
cut  them  off  And  when  many  years  after,  Saul  slew 
some  of  them,  the  Lord  sent  a  famine  of  three  years  up- 
on the  land,  as  a  punishment  for  the  breach  of  the  oath ; 
and  the  judgment  was  not  removed  until  satisfaction  was 
made  to  the  Gibeonites,  by  the  execution  of  such  a  num- 
ber of  the  posterity  of  Saul  as  they  demanded — 2.  Sam. 
xxi.  Another  example  in  point  we  have  in  the  history  of 
Zedekiah  king  of  Judah.  Zedekiah  bound  himself  by 
oath  to  the  Heathen  king  Nebuchadnezzar,  to  be  his  trib- 
utary ;  and  this  oath  he  afterwards  brake  by  revolting 
from  him.  Did  he  do  right  ?  The  Lord  himself  has  an- 
swered the  question,  Ezek.  xvii.  15,  16.  "  Shall  he  pros- 
per ?  Shall  he  escape  that  doeth  such  things  or  shall  he 
break  the  covenant  and  be  delivered  ?  As  1  live  saith 
the  Lord  God,  surely  in  the  place,  where  the  king  dwell- 
eth  that  made  him  king,  whose  oath  he  despised,  and 
whose  covenant  he  brake,  even  with  him  in  the  midst 
of  Babylon  he  shall  die."  These  instances  are  a  suffi- 
cient refutation  of  the  principle  that  oaths  made  to  here- 
tics are  not  binding. 

We  shall  now  conclude  this  discourse  with  a  few  words 
on  vows  and  lots. 

A  vow  is  of  the  same  nature  with  a  promissory  oath. 
The  only  difference  is  that  in  vows  the  thing  promised  to 
be  done,  is  promised  to  God.  A  vow  is  a  solemn  act  of 
religious  worship,  in  which  we  solemnly  devote  any  thing 
to  God.  Most  of  the  observations  which  have  been  madei 
respecting  oaths  may  be  applied  to  vows. 

The  lot  is  also  a  religious  ordinance,  as  it  is  a  referring 
the  decision  of  an  affair  to  God,  and  is  an  appeal  to  him 
for  an  immediate  determination.  We  have  many  instan- 
ces of  the  use  of  the  lot  in  Scripture.  By  lot  the  land  of 
Canaan  was  divided  to  the  Hebrew  tribes.     By  lot  it  was 


12()  SERMON    LXV. 

determined  which  should  be  the  goat  for  sacrilice,  and 
which  the  scape-goat,  on  the  great  day  of  atonement. 
By  lot  was  Achan  pointed  out  as  having  the  accursed 
thing.  By  lot  was  Saul  designated  to  be  king — and  by 
lot  was  Matthias  marked  out  for  the  apostleship  in  the 
place  of  Judas.  Whether  the  lot,  as  a  religious  ordinance, 
is  still  proper  to  be  used,  is  a  doubtful  question.  But  if 
it  is,  it  ought  to  be  used  only  in  cases  of  importance,  and 
which  cannot  otherwise  be  determined;  but  I  doubt 
whether  it  be  right  for  a  christian  in  any  case  since  the 
canon  of  Scripture  has  been  completed,  to  take  this  meth- 
od to  find  out  the  will  of  providence  in  a  doubtful  matter. 
I  conclude  with  exhorting  you  my  brethren  to  a  rever- 
ent use  of  every  thing  by  which  God  maketh  himself 
known.  He  is  a  God  jealous  for  the  glory  of  his  name, 
and  will  not  suffer  it  to  be  trifled  with,  with  impunity. — 
Amen. 


SERMON  LXV. 

SINS    AGAINST    THE    THIRD    COMMANDMENT. 
EXODUS  XX     7. 

"  Thou  shalf  not  fake  the  name  of  the  Lord  thy  God  in  vain  : 
for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name  in 


In  the  last  discourse,  the  duties  required  in  this  com- 
mandment were  illustrated.  The  sins  forbidden  next 
claim  our  attention. 

"  What  is  forbidden  in  the  third  commandment  f 

The  third  commandment  forbiddeth  the  profaning  or  abusing 
of  any  thing  ivhereby  God  maketh  hiinself  known.'''' 

God  maketh  himself  known,  by  his  names,  titles,  attri- 
butes, ordinances,  word,  and  works.  Therefore  this  com- 
mandment forbids  the  profaning  or  abusing  of  any  of 
these. 


SINS  AGAINST    THE  THIRD  COMMANDMENT.  127 

The  particular  ways  in  which  this  commandment  may 
be  broken  are  numerous.  We  shall  endeavour  in  the  en- 
suing discourse  to  particularize  them,  omitting  the  two 
leading  sins  of  profane  swearing  and  perjury,  which  will 
require  distinct  discourses. 

I.  In  respect  to  God's  names,  titles,  and  attributes,  this 
commandment  is  broken. 

1.  As  the  law  is  spiritual,  and  this  commandment  as 
well  as  the  others  refers  to  the  heart,  by  thinking  slightly 
and  irreverently  of  the  names,  titles,  or  attributes  of 
God. 

2.  Much  more  is  this  commandment  broken,  by  using 
them  in  common  conversation,  in  a  light  and  irreverent  man- 
ner. Thus  the  common  practice  of  exclaiming  in  conver- 
sation, O  Lord  !  O  God  !  Lord  of  mercy !  God  Almighty  1 
God  forgive  me  !  and  the  like  ;  and  even  those  common 
exclamations,  gracious !  mercy ;  &;c.  are  a  taking  God's 
names  in  vain,  and  a  breach  of  this  commandment.  In 
this  way  is  this  commandment  often  broken,  and  the  sol- 
emn caution  is  forgotten, "  that  thou  mayest  fear  this  glori- 
ous and  fearful  name,  the  LORD  thy  GOD."  Deut. 
xxviii.  58. 

3.  This  commandment  is  broken  by  ascribing  any  of  the 
divine  names,  titles,  or  attributes,  to  the  creature.  The 
application  of  the  names  lord  and  god  to  men  in  a  certain 
sense,  is  made  in  Scripture.  Thus  Sarah  called  Abraham 
lord.  Gen.  xviii.  12.  And  she  is  commended  for  it  in  the 
New-Testament,  1.  Peter  iii.  6.  And  we  have  other  in- 
stances of  the  application  of  the  name  to  men.  And  ma- 
gistrates are  called  gods.  "  Thou  shalt  not  revile  the 
gods,  nor  curse  the  ruler  of  thy  people."  Ex.  xxii.  28.  "  I 
have  said  ye  are  gods ;  and  all  of  you  are  children  of  the 
most  High."  Ps.  Lxxxii.  6.  In  these  places  these  names 
are  simply  expressive  of  authority  ;  and  are  not  intended 
in  the  least  to  give  divine  honour  to  the  creature.  But 
whenever  these  names  are  applied  to  creatures,  to  as- 
cribe divine  honours  to  them,  such  a  use  of  them  is  sinful, 
and  a  palpable  breach  of  this  commandment ;  as  when 
Herod  "  made  an  oration  unto  the  people,  and  they  gave 
a  shout,  saying  it  is  the  voice  of  a  god,  and  not  of  a  man." 
Acts  xii.  21,  22.  This  was  a  most  wicked  application  of 
the  name  to  a  creature  intended  to  ascribe  to  him  divine 
honours;  and  God  was  displeased  with  it,  and  in  a  signal 


128  SERMON   LXV. 

manner,  punished  the  proud  mortal  who  dared  to  receive 
it.  And  here  we  may  remark,  that  many  of  the  titles 
which  are  given  to  the  kings  of  the  earth,  and  which  they 
proudly  assume  are,  as  belonging  to  God  alone,  in  oppo- 
sition to  this  commandment. 

4.  This  commandment  is  broken  by  blasphemy.  Blas- 
phemy is  a  speaking  reproachfully  of  God,  or  of  any  of 
the  persons  of  the  Trinity,  either  by  denying  the  divine 
being,  perfections,  or  providence  ;  or  cursing,  or  ridicu- 
ling them  ;  or  ascribing  to  God  something  sinful.  Accor- 
ding to  this  definition  which  is  agreeable  to  the  defini- 
tions, both  of  Theologians  and  Civilians,  the  Atheist  who 
denies  the  being  of  God,  the  Epicurean  who  denies  the 
providence  of  God,  the  Deist  who  denies  the  word  of  God, 
the  Unitarian,  as  he  proudly  calls  himself,  who  denies  di- 
vine nature  and  honours  to  Jesus  Christ  and  the  Holy 
Ghost,  the  Scoffer  who  reviles  or  ridicules  revealed  relig- 
ion— all  these  are  blasphemers,  as  well  as  those  who 
speak  directly  against  God. 

Blasphemy  is  an  exceedingly  great  sin,  and  shows 
dreadful  depravity  of  heart.  That  heart  must  truly  be 
depraved  to  an  uncommon  and  very  great  degree,  that 
dares  thus  to  bid  as  it  were  open  defiance  to  God  himself 
and  explicitly  assail  his  character  and  arraign  his  con- 
duct. The  Lord  has  in  his  word,  showed  the  most  mark- 
ed and  decided  abhorrence  of  this  sin.  According  to  the 
law,  delivered  by  God  himself  to  Moses,  the  blasphemer 
was  to  be  punished  with  death.  As  we  read.  Lev.  xxiv. 
15,16.  "  And  thou  shalt  speak  unto  the  children  of  Is- 
rael, saying,  whosoever  curseth  his  God  shall  bear  his  sin» 
And  he  that  blasphemeth  the  name  of  the  Lord,  he  &hall 
surely  be  put  to  death,  and  all  the  congregation  shall  cer- 
tainly stone  him  ;  as  well  the  stranger,  as  lie  that  is  born  in 
the  land,  when  he  blasphemeth  the  name  of  the  Lord,  shall 
be  put  to  death."  It  m  as  for  this  crime,  that  an  Israelitish 
youth,  of  whom  we  have  an  account  in  this  same  chapter, 
was  by  the  express  direction  of  God,  stoned  to  death  by  the 
congregation.  And  it  was  particularly  for  this  crime,  that 
the  Lord  visited  Sennacherib  king  of  Assyria  with  signal 
and  awful  judgments.  One  hundred  and  eighty  five  thou- 
sand of  his  army  were  slain  in  one  night.  And  vengeance 
followed  the  king  himself,  in  his  own  person,  until  he  was 
shortly  after  cut  oif  by  the  hands  of  his  own  children.     As 


DUTIES    REQUIRED   IN   THE    THIRD   COMMANDMENT.       129 

we  read  2  Kings  xix.  22,  28,  35,  &c.  "  whom  hast  thou 
reproached  and  blasphemed  ?  and  against  whom  hast 
thou  exalted  thy  voice,  and  lifted  up  thine  eyes  on  High  ? 
even  against  the  Holy  One  of  Israel.  Because  thy  rage 
against  me  and  thy  tumult  is  come  up  into  mine  ears,  there- 
fore I  will  put  my  hook  in  thy  nose,  and  my  bridle  in  thy 
lips,  and  I  will  turn  thee  back  by  the  way  by  which  thou 
camest.  And  it  came  to  pass  that  night,  that  the  angel  of 
the  Lord  went  out  and  smote  in  the  camp  of  the  Assyr- 
ians an  hundred,  four  score  and  five  thousand.  So  Sen- 
nacherib king  of  Assyria  departed,  and  went  and  return- 
ed, and  dwelt  at  Ninevah.  And  it  came  to  pass  ;  as  he 
was  worshipping  in  the  house  of  Nisroch  his  god,  that 
Adrammelech  and  Sharezer  his  sons  smote  him  with  the 
sword."  Such  was  the  punishment  which  God  inflicted 
on  a  blasphemer.  These  things  were  written  for  our 
warning.  And  if  blasphemy  was  such  an  heinous  crime 
in  a  Heathen  or  a  Jew,  how  much  more  so  must  it  be  in 
one  who  lives  under  the  light  of  the  gospel  ?  Although 
such  persons  may,  and  perhaps  frequently  do,  escape  the 
punishment  of  men,  yet  God  will  not  hold  them  guiltless. 
And  although  he  may  suffer  them  to  go  on  without  punish- 
ment in  this  life,  yet  without  deep  repentance,  his  judg- 
ments will  fall  heavily  upon  them  in  the  world  to  come. — 
And  we  have  known  instances,  in  our  own  day,  wherein 
blasphemers  have  been  most  signally  visited  with  judg- 
ments in  this  life.  Many  of  my  hearers  will  probably  re- 
collect, of  reading  well  authenticated  accounts  of  persons 
being  struck  instantly  dead  in  the  very  act  of  blaspheming 
God.  Blasphemy  is  a  crime  which  ought  to  be  severely 
punished  by  the  civil  authority  ;  for  apart  from  the  con- 
sideration that  it  is  the  duty  of  civil  society  to  see  that  the 
name  of  God  is  regarded,  a  blasphemer  is  a  dangerous 
member  of  society.  One  who  can  be  guilty  of  this  sin 
must  be  so  depraved  and  hardened  in  sin  as  to  be  prepa- 
red for  any  excess  in  crime.  Our  laws  make  blasphemy 
a  crime  against  the  State,  punishable  by  fine  and  impri- 
sonment. In  some  countries  this  crime  is  punished  much 
more  severely  than  with  us;  and  in  some  it  is  punished 
with  death.  And  without  repentance,  which  probably  ve- 
ry rarely  indeed  takes  place  in  such  hardened  wretches, 
it  will  be  punished  with  eternal  death  in  the  world  to 
come,  by  that  God  who  is  jealous  for  the  glory  of  his  name, 

VOL.    If,  17 


130  Sermon  lxv. 

and  who  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain. 

II.  We  proceed  to  shew  how  this  commandment  may 
be  broken  in  reference  to  the  ordinances  of  God.  These, 
as  has  been  shown,  are  included  in  his  name  in  the  third 
commandment ;  and  therefore  we  break  this  command- 
ment by  profaning  or  abusing  the  divine  ordinances. 

1.  This  commandment  requires  that  we  use  the  ordi- 
nances of  divine  appointment.  They  therefore  who  ne- 
glect to  pray,  to  read  and  to  hear  the  word  of  God,  to  at- 
tend upon  public  worship,  and  to  come  to  the  sacraments, 
are  chargeable,  by  this  commandment,  with  sins  of  omis- 
sion. 

2.  They  who  do  attend  upon  any  or  all  of  these  ordi- 
nances, but  attend  upon  them  in  an  irreverent  manner,  are 
guilty  of  a  breach  of  this  commandment.  Hence  they  who 
rush  thoughtlessly  and  carelessly  to  the  ordinances  of 
God,  without  endeavouring  to  fix  their  thoughts,  and  to 
gain  an  impression  of  the  holiness  and  majesty  of  that  God 
into  whose  presence  they  are  going,  violate  this  command- 
ment. They  again,  who  while  attending  upon  divine  or- 
dinances, are  guilty  of  whispering  and  smiling,  or  any 
such  indecent  gestures,  are  guilty  of  a  want  of  due  rever- 
ence to  God,  and  are  breakers  of  this  commandment. — 
And  that  disgraceful  practice,  of  sleeping  in  the  time  of 
public  worship,  is  an  indecency  ottered  to  God,  which  is 
in  a  high  degree  irreverent,  and  is  a  sin  against  the  third 
commandment. 

3.  Formality  in  the  use  of  divine  ordinances  is  a  breach 
of  this  commandment.  A  reverence  of  heartis  necessary 
to  acceptable  worship.  "God  is  a  spirit,  and  they  thai 
worship  him  must  worship  him  in  spirit,  and  in  truth" 
John  iv.  24. 

4.  A  hypocritical  profession  of  religion,  and  attendance 
upon  divine  ordinances,  with  a  view  to  impose  upon  men. 
and  further  some  selfish  ends,  is  a  heinous  violation  of 
this  commandment.  It  is  a  using  God's  name  insincerely, 
a  mocking  him,  and  a  taking  his  name  in  vain.  Hypocri- 
sy is  a  great  sin,  and  one  against  which  the  wrath  of  God 
is  denounced  in  his  word.  '*  The  hypocrites  in  heart  heap 
up  wrath."  Job.  xxxvi.  13.  '^  Fearfulness  hath  surprized 
the  hypocrites."  Is.  xxxiii.  14.  *'  The  hypocrites  hope 
shall  perish."  Job  viii.  13. 


DUTIES    REQUIRED    IX    THE    THIRD  COMMANDMENT.        131 

III.  This  commandment  refers  also  to  the  word  of  God, 
and  is  broken  by  profaning  or  abusing  this.  In  refer- 
ence to  the  word  ofGod,  this  commandment  is  violated, 

1 .  By  a  neglect  to  read,  hear,  and  become  acquainted 
with  it;  and  by  a  careless,  indifferent,  and  irreverent 
reading  or  hearing  of  it,  without  an  impression  of  the 
importance  of  the  truths  therein  taught,  and  a  reverence 
of  that  God  who  manifests  himself  in  and  by  these  truths. 

2.  It  is  broken  by  a  denial  of  the  truth  of  his  word= 
This  is  very  dishonouring  to  God  ;  for  it  is  giving  him  the 
lie,  when  he  has  declared  such  and  such  things  to  be 
true,  and  men  say,  they  are  not  true;  as  the  apostle  John 
hath  said,  1.  John  v.  10.  "He  that  believeth  not  God 
hath  made  him  a  liar."  And  what  profaneness  is  this,  to 
make  that  God  who  is  unchangeably  true,  a  liar  !  With 
this  profaneness  is  the  Deist  chargeable ;  and  surely  God 
will  not  hold  him  guiltless. 

3.  This  commandment  is  broken,  still  more  heinously 
by  those  who  not  only  deny  the  truth  of  God's  word ; 
but  also  make  it  the  subject  of  ridicule.  This  is  a  very 
high  degree  of  profaneness.  Of  this  kind  of  profaneness 
we  have  many  instances  in  the  writings  of  the  blasphe- 
mous Paine.  And  doubtless  many  of  his  admirers,  who 
have  retailed  his  misrepresentations,  absurdities,  and 
blasphemies,  have  in  this  respect  followed  in  his  steps. 
Dreadful  indeed  must  be  the  doom  which  awaits  those, 
wlio  can  thus,  not  only  give  the  great  and  tremendous 
God  the  lie,  but  who  can  also  make  his  truth  the  subject 
of  their  ridicule! 

4.  This  commandment  is  broken  by  using  the  word  of 
God  in  a  jocose  or  merry  way,  to  gratify  a  propensity  to 
wit,  and  set  off  discourse  for  the  entertainment  of  compa- 
ny. Such  a  use  of  the  word  of  God  is  a  very  common 
practice,  not  only  among  despisers  and  scoffers,  and  the 
openly  profane ;  but  also  among  those  who  profess  to  be- 
lieve and  appear  to  respect  the  Scriptures ;  and  especial- 
ly by  those  who  have  a  natural  propensity  to  wit.  But 
such  conduct  is  certainly  sinful,  and  a  breach  of  the  third 
commandment.  The  word  of  God  is  too  sacred  ever  to 
be  used  in  this  way.  And  whenever  we  indulge  ourselves 
in  such  a  use  of  it,  our  conduct  is  displeasing  to  God. 

IV.  God  maketh  himself  known  by  his  works.     Hia 


132  aERMOxN    LXV. 

name  is  imprinted  upon  them  and  is  taught  by  them — they 
teach  his  perfections  and  shew  forth  his  glory. 

In  reference  to  the  works  of  God,  the  third  command- 
ment is  broken,  by  denying  that  he  created  the  world ; 
or  allowing  that  he  created  the  world,  by  denying  his 
providence,  or  that  he  upholds  and  governs  the  world 
which  he  has  made ;  or  allowing  his  providence  in  gen- 
eral, by  denying  it  in  application  to  particulars,  in  direct 
opposition  to  his  word ;  by  ascribing  events,  as  many  do, 
to  chance,  fortune,  or  fate,  instead  of  the  providence  of 
God ;  by  a  forgetfulness  of  God,  and  unthankfulness  for 
his  goodness  in  prosperity ;  and  by  murmuring  at,  and 
quarrelling  with  his  dispensations  under  afflictions. 

And  here  it  will  be  proper  to  consider  the  subject  of 
lots  and  shew  how  this  commandment  may  be  broken  by 
the  use  of  them.  A  lot  is  an  appeal  to  the  providence  of 
God  to  decide  for  us  in  a  doubtful  case.  This  was  once 
a  religious  ordinance  proper  to  be  used  on  certain  occa« 
sions.  Whether  it  be  proper  now,  in  any  case,  to  use  the 
lot  as  a  religious  ordinance,  is  at  least  a  doubtful  matter ; 
for  it  is  doubtful  whether  in  any  instance,  recorded  in  the 
Scriptures,  the  lot  was  properly  used,  without  the  direct- 
ion of  God,  authorizing  it  in  that  particular  case.  The 
canon  of  Scripture  is  now  complete;  and  it  is  a  suffi- 
cient rule  to  guide  us  in  the  path  of  duty ;  and  is  intend- 
ed to  be  the  rule  of  duty.  Therefore  to  admit  the  neces- 
sity in  certain  cases  of  leaving  the  word  of  God,  and 
making  an  immediate  appeal  to  God  himself  to  point  out 
what  is  right,  in  an  extraordinary  way,  appears  to  be  a 
disparagement  of  Scripture,  and  in  opposition  to  the  truth, 
that  it  is  a  perfect  rule  of  faith  and  practice.  Besides, 
when  a  decision  has  been  made  by  the  lot,  have  we  any 
warrant  in  Scripture,  that  such  decision  does  certainly 
point  out  the  path  of  duty  }  I  can  find  none.  And  if  we 
have  none,  we  would  be  really  as  much  in  the  dark  as  to 
duty,  after  casting  the  lot  as  before.  For  these  reasons, 
I  am  inclined  to  the  opinion,  that  the  use  of  the  lot  in 
any  case  to  decide  the  path  of  duty,  is  wrong. 

And  here  another  question  occurs ;  is  the  use  of  the 
lot  in  any  case  proper }  If  we  may  not  now  have  re- 
course to  it  as  a  religious  ordinance,  may  we  not  use  it  in 
civil  affairs,  or  in  the  common  affairs  of  life  ?  On  this 
<iuestion  casuists  differ.     Every  casting  of  the  lot  is  an 


DUTIES    REQUIRED    IN    THE    THIRD   COMMANDMENT.       133 

implicit  appeal  to  the  providence  of  God.  ft  is  not 
decided  by  chance ;  for  there  is  no  such  thincr  in  the 
world.  The  sentiment,  however  it  may  be  held,  is 
highly  atheistical.  The  believer  in  revelation  can- 
not doubt  that  the  providence  of  God  is  conversant 
about  the  smallest  events,  when  he  reads,  "  Are  not 
two  sparrows  sold  for  a  farthing  ?  and  one  of  them 
shall  not  fall  on  the  ground  without  your  Father. — 
But  the  very  hairs  of  your  head  are  all  numbered,"  Mat. 
X.  29,  30.  Nor  can  he  doubt  that  the  providence  of  God 
disposes  of  the  lot  when  he  reads,  "  the  lot  is  cast  into 
the  lap ;  but  the  whole  disposing  thereof  is  of  the  Lord," 
Prov.  xvi.  33.  This  being  the  case,  it  appears  to  be  the 
natural  conclusion,  that  the  lot,  whenever  used,  ought  to 
be  used  religiously,  or  with  a  reverence  of  that  God  to 
whose  decision  an  appeal  is  made.  And  whether  we 
have  any  right  at  present,  to  make  such  an  appeal  in  any 
case,  and  therefore  whether  in  any  case  it  is  right  to  use 
the  lot,  is  at  least  a  doubtful  matter.  I  can  only,  with  def- 
erence, and  not  without  doubts,  express  an  opinion,  that 
it  is  not. 

That  every  lot  is  an  implicit  appeal  to  providence, 
which  ought  not  to  be  made,  at  least  on  every  trivial  oc- 
casion, and  never  but  with  reverence,  is  one  principle  on 
which  lotteries,  and  all  games  of  chance,  as  they  are  call- 
ed, are  condemned.  They  are  condemned  also  for  many 
other  reasons ;  but  this  is  not  the  place  to  consider  these 
reasons. 

And  while  upon  the  subject  of  lots,  I  would  here  fur- 
ther observe,  that  the  lot  is  sometimes  used  by  serious 
people  in  a  way  which  is  unquestionably  wrong.  I  mean 
by  opening  the  Bible  at  random,  and  seizing  the  passage 
which  first  meets  the  eye  as  a  message  from  God  applica- 
ble to  their  particular  state.  This  is  a  most  absurd  prac- 
tice. It  is  one  of  the  devices  of  Satan,  by  which  he  im- 
poses on  weak  minds  ;  and  it  is  a  tempting  God,  and  mak- 
ing an  appeal  to  him  where  there  is  no  warrant  for  it  in 
his  word.  And  we  have  doubtless  reason  to  believe  that 
God  in  judgment  sometimes  leaves  such  persons  to  be 
carried  away  by  these  false  delusions  to  beUeve  a  lie. 

From  a  review  of  this  subject  and  comparing  ourselv^es 
with  it  we  have  doubtless  all  reason  to  acknowledge  that 
we  have  often  broken  the  tliird   commandment,  in  many 


134  •  SERMON    LXVI. 

ways.  By  the  law  is  the  knowledge  of  sin.  Come  lei 
us  view  ourselves  in  the  glass  of  God's  law,  and  see  that 
we  are  sinners,  and  great  sinners.  And  while  we  ac- 
knowledge and  feel  that  we  have  often  sinned  against  this 
commandment,  let  us  remember  that  it  is  written,  "cursed 
is  every  one  that  continueth  not  in  all  things  which  are 
written  in  the  book  of  the  law  to  do  them."  Gal.  iii.  10. 

The  law  condemns  us.  Let  us  under  a  sense  of  our 
sins,  and  the  condemnation  of  the  law  which  we  have  vi- 
olated, cry  with  the  publican,  God  be  merciful  to  us  sin- 
ners ;  and  flee  for  pardon  and  acceptance  to  that  Re- 
deemer who  hath  opened  a  way  of  redemption  from  the 
curse  of  the  law  by  being  made  a  curse  for  us  ;  and  who 
is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth;  and  take  refuge  in  his  atoneing  blood  and  justi- 
fying righteousness.  Let  us  learn  also  from  this  subject  to 
be  more  careful  in  future,  to  use  with  reverence  every 
thing  by  which  God  maketh  himself  known.  And  to  deter 
us  from  a  breach  of  this  commandment,  let  us  always  keep 
in  mind  the  awful  sanction  with  which  it  is  enforced,  "  the 
Lord  will  not  hold  him  s:uiltless  that  taketh  his  name  in 
vam. 


SERMON  LXVI. 

PROFANE    SWEARING. 
MATTHEW  v.    34.    FmST    CLAUSE. 

But  I  say  unto  you,  sivear  not  at  all.''' 


This  text  does  not  forbid  the  taking  of  an  oath,  in  civil 
or  ecclesiastical  matters,  when  duly  called  to  it  by  proper 
authoiity.  The  lawfulness  of  such  oaths  is  clearly  evi- 
dent from  both  the  old  and  the  New-Testaments.  But  it 
forbids  swearing,  by  the  name  of  God,  in  common  conver- 
sation ;  and  also  swearing,  on  any  occasion,  by  any  crea- 
ture, as  heaven,  the  earth,  Jerusalem,  our  head,  and  the 
like. 


PROFANE    SWEARING,  13«5 

The  Jews,  while  they  held  that  the  oaths  which  they 
made  in  the  name  of  the  Lord  were  binding,  and  that  they 
could  not  break  such  oaths  without  sin,  su})posed  they 
might  swear  by  other  things,  and  break  their  oaths  and  yet 
be  innocent.  In  reference  to  this  sentiment,  our  Saviour 
gave  the  prohibition,  "  Swear  not  at  all,"  in  which  he  con- 
demned all  kinds  of  swearing  in  common  conversation, 
whether  by  the  name  of  God  or  any  thing  else.  And  fur- 
ther he  directed,  that  in  our  communications  w  ith  each  oth- 
er we  should  use  simple  atlirmation  or  denial. — "  Let 
your  communication  be  yea,  yea  ;  nay,  nay  ;  for  whatso- 
ever is  more  than  these  cometh  of  evil." 

The  object  of  the  ensuing  discourse  is  to  offer  some 
reasons  to  enforce  the  prohibition  in  the  text ;  or  in  other 
words  to  dissuade  from,  the  vice  oi'jjrofane  swcm-ing.  This  is 
a  sin  against  the  third  commandment.  By  profane  sw^ear- 
ing,  as  the  phrase  will  be  used  in  the  ensuing  discourse, 
w^e  are  to  understand,  appealing  to  God,  for  tlie  truth  of 
the  assertions  we  make  in  common  conversation;  using  any 
of  the  names  of  God,  or  any  of  the  persons  of  the  Trinity, 
in  common  conversation,  in  a  light  or  irreverent  manner ; 
swearing  on  any  occasion  by  any  creature  whatever,  as 
heaven,  soul,  &c.  ;  and  also  imprecating  curses  on  our- 
selves or  others. 

Many  weighty  reasons  may  be  offered  to  dissuade  from 
this  vice. 

1.  It  is  inexcusable.  There  is  less  temptation  to  this  than 
perhaps  any  other  vice.  To  some  vices  there  may  be  a 
constitutional  propensity.  But  as  one  w^ell  observes,  "  No 
man  is  born  with  a  swearing  constitution."  In  other  vi- 
ces a  temporary  qualification  may  be  enjoyed,  or  some 
temporal  advantage  may  be  derived  from  tlicm.  The 
drunkard  and  the  debauchee  are  prompted  to  the  com- 
mission of  their  respective  crimes  by  their  sensual  appe- 
tites, and  they  receive  a  momentary  gratification.  The 
liar  may  cover  a  crime,  and  thus  screen  himself  from  pun- 
ishment, or  he  may  do  himself  or  his  friends  a  temporary 
good.  The  dishonest  man  may  gratify  his  avarice,  and 
increase  his  estate.  But  what  tempts  the  swearer  to 
utter  his  oaths  and  curses  ?  what  enjoyment  has  he  in 
them  !  or  w  hat  advantage  can  he  reap  from  them.  What 
excuse  can  be  given  to  palliate  this  vice  ?  Certainly  it 
oiight  to  be  something  very  weighty  to  induce  prrsons 
thus  to  trifle  with  the  tremendous  name  of  God 


136  SERMON   LXVI. 

Will  persons  say  that  they  cannot  gain  credit  to  what 
they  assert  without  the  addition  of  an  oath  ?  But  will 
these  persons  be  willing  to  allow  that  their  credit  for  ve- 
racity is  so  low,  that  their  simple  w  ord  in  common  con- 
versation will  not  be  taken  ?  and  supposing  that  they  are  so 
lost  to  a  sense  of  character  as  to  allow  this  ;  do  they  gain 
any  more  credit  for  what  they  say,  because  they  contirm 
it,  in  an  irreverent  manner,  with  an  oath  ?  Will  a  man  be 
^believed  by  another  the  sooner,  because  he  shows  that  he 
has  no  fear  of  God  before  his  eyes  ;  No  !  reason  teaches 
us  that  there  is  less  credit  due  to  his  assertions  ;  for  what 
has  he  then  to  restrain  him,  but  the  fear  of  man  ?  And  if 
he  can  cast  this  off  too,  what  security  can  we  have  for  his 
veracity  ?  and  facts  prove  that  a  profane  swearer  gains 
no  additional  credit  to  his  assertions,  in  common  conver- 
sation, by  confirming  them  with  an  oath. 

Will  the  profane  swearer  plead  passion  as  an  excuse 
for  his  oaths  and  curses  ?  But  one  sin  will  not  form  a  just 
excuse  for  another  ;  and  the  indulgence  of  angry  and  re- 
vengeful passions  is  itself  highly  sinful.  But  supposing 
such  indulgence  was  lawful,  it  is  certainly  irrational,  to 
vent  passion  by  taking  the  name  of  God  in  vain,  and  thus 
dishonouring  him  and  breaking  his  commandments.  It  is 
certainly  highly  irrational  that  when  our  fellow  creatures 
provoke  us,  we  should  as  a  satisfaction  abuse  God  and 
provoke  him.  Besides  such  conduct  does  not  afford  sat- 
isfaction. It  does  not  repair  the  injury  our  enemy  has 
done  us ;  nor  does  it  in  the  least  injure  him.  This  is  such 
an  irrational  plea  to  justify  profane  swearing,  that  it  is  as- 
tonishing it  has  ever  been  given  by  any  person  in  his  sen- 
ses. 

Again,  will  the  profane  swearer  plead  as  an  excuse  for 
this  practice  that  it  is  a  fashionable  accomplishment,  and 
a  mark  of  bravery  and  gentility  ?  Supposing  this  were 
the  fact,  could  the  fashions  and  opinions  of  a  wicked 
world,  justify  dishonouring  God,  and  transgressing  his 
laws  ?  are  the  wicked  to  be  respected  rather  than  God.'* 
Certainly  not.  But  is  it  a  fact  that  profaneness  is  any 
proof  either  of  bravery  or  gentility  ?  Reason  certainly 
teaches  us  that  it  is  no  mark  of  bravery,  but  that  it  is  a 
proof  of  great  presumption  and  consummate  folly,  thus  to 
tempt  the  vengeance,  and  set  at  defiance  the  power  of 
him,  before  whom  even  devils  tremble,  whom  all  created 


PROFANE    SWEARING,  137 

powers  cannot  resist  or  controul,  and  who  Is  able  with  a 
word  to  sink  all  his  creatures  into  non-existence,  or  into 
eternal  perdition.  It  certainly  can  be  no  proof  of  brave- 
ry to  rush  upon  the  thick  bosses  of  his  buckler  and  tempt 
his  vengeance.  And  it  is  no  more  an  evidence  of  gentili- 
ty than  of  bravery.  It  is,  alas  !  too  true,  that  many  who 
call  themselves  gentlemen,  are  addicted  to  this  vice, 
though  I  hope  and  believe  the  number  has  considerably 
lessened.  But  if  they  have  any  just  claims  to  the  char- 
acter of  gentlemen,  this  practice  makes  no  part  of  their 
claims ;  for  what  constitutes  the  character  of  the  true 
gentleman,  but  the  virtues  which  in  a  superior  degree 
adorn  his  character.'^  If  profane  swearing,  formed  a 
trait  of  gentility,  the  very  vilest  characters  in  the  very 
lowest  ranks  of  society,  would,  as  far  as  this  trait  was 
concerned,  have  the  fairest  claim  to  the  character  of  gen- 
tlemen. For  we  do  find  that  the  most  infamous,  the  low- 
est characters,  the  very  refuse  of  society,  who  pretend  to 
no  character,  and  who  care  for  none,  are  for  the  most 
part  as  great  adepts,  in  this  genteel  accomplishment,  as 
it  is  termed  by  some,  as  those  who  pride  themselves  on 
their  gentility.  This  consideration  ought  to  be  sufficient, 
to  lead  all,  who  have  any  regard  to  dignity  of  character, 
and  who  would  not  wish  to  put  themselves  on  a  level  with 
the  very  lowest  characters  in  society,  to  avoid  and  detest 
this  practice. 

Again  will  the  profane  swearer  offer  as  an  excuse  for 
this  practice,  that  he  does  it  without  reflection,  and  that 
he  does  not  mean  any  thing  when  he  swears  ?  Then  he 
acknowledges  that  he  acts  without  meaning  and  therefore 
without  reason.  And  can  this  excuse  a  rational  creature  ? 
is  it  not  rather  a  disgrace  to  him  ? 

Will  he  say  again,  that  he  has  become  so  addicted  to 
this  practice,  that  he  knows  not  when  he  does  it  ?  This, 
instead  of  extenuating;,  ag-g-ravates  his  gruilt.     For  it  shows 

111  1  •  OO  ^o 

that  he  has  so  long  nidulged  himself  in  this  vice,  that  he 
has  formed  a  habit  so  powerful  as  to  be  almost  invinci- 
ble. To  admit  the  validity  of  this  excuse,  would  be  to 
allow  that  the  longer  a  person  has  continued  in  any  sin. 
and  the  more  bent  upon  wickedness  he  becomes,  the 
more  excusable  he  is.  The  vice  of  profane  swearing  is 
inexcusable. 

2.  Another  reason  to  dissuade  from  this  vice  is  this — 

VOL.    II.  18 


138  SERMON   LXVI. 

Unless  it  is  forsaken  by  true  repentance,  and  the  guilt  of 
it  is  washed  away  by  the  blood  of  Christ,  it  will  unavoida- 
bly bring  down  the  judgments  of  God  upon  the  head  of 
him  who  indulges  himself  in  it,  and  will  inevitably  issue 
in  his  eternal  destruction  where  he  will  forever  feel  the  pow- 
er of  that  God,  with  whose  name,  and  laws  he  has  trifled, 
and  the  awful  import  of  damnation  with  which  he  has 
sported.  God  is  jealous  for  the  glory  of  his  name,  and 
he  has  commanded  us  to  reverence  him  ;  and  will  he  not 
punish  for  such  violations  of  the  reverence  which  is  due 
to  him  ?  Besides,  has  the  profane  swearer  a  right  to  ex- 
pect any  thing  else  ?  for  has  he  not  often  called  God  to 
witness  to  a  falsehood,  and  sworn  by  his  name,  and  then 
broken  his  oath  ?  An  oath  is  an  appeal  to  God  as  the 
searcher  of  hearts,  for  the  truth  of  what  we  say,  and  an 
imprecation  of  his  curse  in  case  we  swear  falsely.  Let 
the  profane  swearer  therefore  consider,  whether  in  the 
numerous  oaths  which  he  has  made  in  conversation,  he 
has  never  called  God  to  witness  to  a  falsehood.  And  if  so, 
has  he  any  reason  to  expect  any  thing  else,  than  that  the 
wrath  and  curse  of  God,  under  which  he  has  voluntarily 
put  himself  by  his  oaths,  will  fall  upon  him.'*  Besides  are 
there  not  some  wretches,  who,  (shocking  to  relate  !)  have 
called  upon  God  to  damn  their  souls  ?  And  can  such  per- 
sons expect  any  thing  else,  than  that  they  will  have  what 
they  have  asked  ? 

But  if,  notwithstanding  these  reasons,  any  doubt  could 
remain,  as  to  the  dreadful  doom  which  awaits  the  swear- 
er ;  the  Scriptures  have  settled  this  point,  and  removed 
every  ground  of  doubt.  The  third  precept  of  the  deca- 
logue, which  was  delivered  with  awful  majesty  and  terror 
by  God  himself,  is,  "  thou  shalt  not  take  the  name  of  the 
Lord  thy  God  in  vain  ;  for  the  Lord  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain."  Or  in  other  words 
he  will  punish  those  who  take  his  name  in  vain.  Such  a 
threatening  as  this  is  not  to  be  found  annexed  to  any  oth- 
er of  the  ten  commandments,  which  may  intimate  that  this 
is  a  sin  peculiarly  oflfensive  to  God.  Again  we  read 
Deut.  xxviii.  58,59.  "  If  thou  wilt  not  observe  to  do  all 
the  words  of  this  law — that  thou  mayest  fear  this  glori- 
ous and  fearful  name,  the  Lord  thy  God  ;  then  the  Lord 
will  make  thy  plagues  wonderful."  And  James  exhorts, 
James  v.  12.  "  Above  ail  things,  my  brethren,  swear  not ; 


PROFANE  SWEARING.  139 

neither  by  heaven,  neither  by  the  earth,  neither  by  any 
other  oath:  but  let  your  yea  beyea;andyournay,  nay;  lest 
ye fallinto  condemnation.  And  in  Jude,  vers.  14, 15.  we 
read,  "  Behold  the  Lord  cometh  with  ten  thousand  of  his 
saints,  to  execute  judgment  upon  all,  and  to  convince  all 
that  are  ungodly  among  them  of  all  their  ungodly  deeds 
which  they  have  ungodly  committed,  and  of  all  their  hard 
speeclies,  which  ungodly  sinners  have  spoken  against 
him."  From  these  texts  the  profane  swearer  may  learn 
his  doom.  The  Lord  will  not  hold  him  guiltless ;  he  will 
make  his  plagues  wonderful ;  he  shall  fall  into  condem^ 
nation  ;  and  the  Lord  will  execute  judgment  upon  him 
for  his  hard  speeches  which  he  has  spoken  against  him. — 
The  wrath  and  curse  of  that  Almighty  God,  with  whose 
holy  name  he  has  dared  to  trifle,  abideth  upon  him.  That 
damnation  which  he  has  often  imprecated  upon  himself 
and  others,  will  without  speedy  repentance  be  his  eternal 
portion  ;  and  then  will  he  find  that  the  wrath  of  God 
which  he  now  dares  to  tempt  is  terrible  ;  and  that  dam- 
nation is  a  word  of  most  dreadful  import. 

3.  The  practice  of  profane  swearing,  has  a  tendency, 
injurious  to  the  happiness  of  others.  The  evil  does  not 
end  with  the  destruction  of  the  swearer  himself,  but  it  in- 
jures others,  and  may  destroy  many. 

The  feelings  of  the  pious  are  often  greatly  wounded, 
by  hearing  that  holy  name,  which  they  reverence  and  love 
profaned  by  unhallowed  lips.  Perhaps  no  one  of  the  pre- 
valent vices  which  a  good  man  is  compelled  to  witness 
fills  him  w  ith  more  horror  and  pain,  than  this  of  profane 
swearing.  If  then  the  swearer  has  no  regard  to  God  or 
his  own  soul ;  yet  if  he  has  any  respect  to  common  decen- 
cy  and  politeness,  this  ought  to  restrain  him  from  this 
vice,  especially  in  the  presence  of  those  to  whom  it  is  soo* 
dious  and  painful. 

And  not  only  are  the  feelings  of  the  pious  wounded 
by  this  practice  ;  but  the  eternal  interests  of  those  who 
are  not  pious  are  endangered.  The  example  of  the 
swearer  may  be  followed  by  others,  and  thus  their  souls 
be  destroyed.  The  young  especially  are  in  danger  from 
this  source.  They  are  peculiarly  prone  to  imitation,  and 
especially  to  imitate  vice.  And  that  they  are  prone  to 
imitate  this  vice  we  have  constant  evidence  among  the 
youth  in  our  street'?,  where  we  frequently  hear  those  who 


140  SERMON    LXVI. 

have  but  lately  begun  to  speak,  using  profane  language. 
Where  have  they  learned  this  practice,  but  from  hear- 
ing older  persons,  use  such  language  ?  And  what  will  be 
to  these  children  and  youth  the  consequence  of  this  vice, 
which  they  have  learned  from  older  sinners  ?  Undoubted- 
ly we  have  great  reason  to  fear,  the  consequence  will  be, 
the  loss  of  their  souls.  For  while  the  vice  itself,  brings 
him  who  commits  it  under  the  condemning  sentence  of 
God's  law,  it  hardens  the  heart  against  serious  impres- 
sions, and  prepares  the  way  for  the  commission  of  other 
sins.  Perhaps  no  vice  has  a  more  direct  tendency  to  de- 
stroy a  reverence  for  God,  and  to  lead  a  person  to  cast 
off  his  fear  than  this.  And  when  a  person  ceases  to  have 
a  reverence  for  God,  and  has  no  fear  of  him  before  his 
eyes,  he  is  prepared  for  the  commission  of  any  crime.  If 
therefore  profane  swearers  have  any  respect  for  the  hap- 
piness of  others,  and  especially  of  the  rising  generation, 
who  are  in  great  danger  of  being  eternally  ruined  by  their 
example,  let  them  forsake  this  vice  ;  and  especially  they 
ought  to  be  extremely  careful,  and  not  vent  their  oaths  and 
curses  in  the  presence  of  those  who  are  in  danger  of  be- 
coming contaminated  by  them 

If  the  profane  swearer  be  the  head  of  a  family,  evil  con- 
sequences are  more  especially  likely  to  ensue  to  those 
under  his  care.  For  to  him  his  children  look  up  for  ex- 
ample, and  when  an  example  of  profane  language  is  set 
before  them  we  have  every  reason  to  expect  that  the 
children  will  walk  in  the  same  steps.  And  are  there  not 
some  such  parents,  who  never  pronounce  the  name  of 
God  in  the  presence  of  their  children,  but  in  a  profane 
manner  ;  and  who  instead  of  teaching  their  children  to 
fear  God,  teach  them  by  their  example  at  least,  if  not  by 
precept,  to  cast  off  his  fear,  and  profane  his  holy  name  ; 
and  thus  take  the  direct  course  to  draw  down  his  curse 
upon  their  heads  ?  Unnatural  parents  !  Where  is  that  de- 
sire for  your  children's  happiness,  which  God  has  implan- 
ted in  the  human  breast?  You  are  murdering  your  chil- 
dren, in  the  most  dreadful  sense, — you  are  ruining  their 
souls.  Happy  would  it  be  for  your  children,  if  the  Lord 
were  to  take  them  away  from  you  before  they  come  to  an 
age  to  imitate  your  example.  If  they  live  to  be  brought 
lip  under  your  instructions  and  example,  the  probability 
is  that  you  will  meet  them  hereafter  in  hell.     And  how 


PROFANE  SWEARING.  141 

will  this  aggravate  your  misery  through  eternity  !  The 
Lord  in  his  word  not  only  threatens  to  make  the  plagues  of 
the  man  who  fears  not  his  name  wonderful ;  but  also  the 
plagues  of  his  seed.  As  we  read  Deut,  xxviii.  58,  59. — 
'•  If  thou  will  not  observe  to  do  all  the  words  of  this  law — 
that  thou  mayest  fear  this  glorious  and  fearful  name,  the 
Lord  thy  God  ;  then  the  Lord  will  make  thy  plagues 
wonderful,  and  the  plagues  of  thy  seedy  And  further,  the 
curse  of  God  abideth  not  only  upon  the  profane  swearer 
himself,  but  also  upon  his  house,  as  we  learn  from  Zech. 
V.  1,  3,  4.  "  Then  f  turned,  and  lifted  up  mine  eyes,  and 
looked,  and  behold  a  flying  roll.  This  is  the  curse  that 
goeth  forth  over  the  face  of  the  whole  earth  ;  for  every 
one  that  stealeth  shall  be  cut  off  as  on  this  side  according 
to  it ;  and  every  one  that  swearetk  shall  be  cut  off  as  on 
that  side  according  to  it.  I  will  bring  it  forth,  saith  the 
Lord  of  hosts,  and  it  shall  enter  into  the  house  of  the  thief 
and  into  the  house  of  him  that  sweareth  falsely  by  my 
name  ;  and  it  shall  remain  in  the  midst  of  his  house." — 
Let  the  heads  of  families  who  may  be  guilty  of  this  vice 
seriously  ponder  on  these  texts. 

Again  this  vice  has  a  most  pernicious  influence  on  the 
interests  of  society  at  large,  not  only  by  the  general  cor- 
ruption of  manners  which  it  promotes  ;  but  especially  by 
the  influence  which  it  has  in  lessening  the  fear  and  so- 
lemnity of  an  oath,  when  administered  by  lawful  authori- 
ty. Perjury,  or  swearing  falsely  when  called  by  civil  au- 
thority to  take  an  oath,  is  one  of  the  greatest  of  crimes 
against  society;  as  hereby  the  character,  the  property, and 
the  lives  of  the  innocent  may  be  destroyed.  The  fear  of 
God  is  the  grand  security  against  perjury.  This  is  clear- 
ly implied  in  the  circumstance,  that  legislators  have  re- 
quired an  appeal  to  be  made  to  God  as  the  searcher  qf 
hearts  in  taking  an  oath.  Whatever  therefore  tends  to 
destroy  or  lessen  the  fear  of  God  increases  the  danger  oi 
perjury.  And  therefore  profane  swearing  is  a  broad  inlet  to 
perjury.  That  man  who  has  so  far  cast  off  the  fear  of  God, 
as  to  take  his  holy  name  in  vain  in  common  conversation, 
or  to  call  him  to  witness  the  truth  of  an  assertion,  known 
by  the  assertor  to  be  doubtful,  or  even  false,  or  to  wit- 
ness his  sincerity  in  making  a  promise,  which  he  is  not 
careful  to  fulfil,  and  which  he  does  not  intend  to  fulfil,  as 
is  most  frequently  the  case  with   profane  swearers,   vAW 


142  SERMON    LX\I. 

not  probably  feel  the  solemnity  of  an  oath  when 
he  is  called  to  take  one  in  a  court  of  justice.  It  is  true 
a  sense  of  honour,  regard  to  the  opinions  of  the  world, 
and  fear  of  the  penalty  of  human  laws  may  elicit  the 
truth;  but  as  far  as  the  fear  of  God  forms  any  check  a- 
gainst  perjury,  the  check  must  be  greatly  weakened,  if 
not  entirely  destroyed.  And  this  as  was  observed  before 
forms  the  grand  check  and  security  against  perjury. — 
When  therefore  the  inclination  of  a  profane  swearer, 
prompts  him  to  take  a  false  oath  ;  and  he  has  no  reason 
to  fear  detection  and  punishment  by  men,  what  have  we 
not  to  apprehend  from  such  a  man  ?  Sound  reason  un- 
questionably teaches  us,  that  profane  swearing  tends  to 
lessen  the  solemnity  of  an  oath ;  and  hence  by  a  necessa- 
ry consequence,  security  against  perjury.  Therefore  the 
vice  of  profane  swearing,  is  most  dangerous  to  the  inter- 
ests of  civil  society.  From  this  pernicious  influence  of 
profane  swearing  on  the  interests  of  the  community,  we 
may  see  the  force  of  that  saying  of  the  prophet  Jeremiah 
(xxiii.  10,)  "  Because  of  swearing  the  land  mourneth." 

From  this  subject,  we  may  now 

1.  Infer  the  total  depravity  of  human  nature.  For  sure- 
ly that  nature  must  be  totally  depraved,  which  can  without 
reason,  honour,  profit,  or  real  pleasure,  thus  trifle  with  the 
name  of  that  God,  before  whom  angels  veil  their  faces; 
thus  dishonour  him  who  made  them,  who  preserves  them 
in  being,  and  who  is  the  author  of  all  their  blessings  ;  and 
thus  tempt  the  vengeance,  and  brave  the  power  of  him 
who  holds  their  lives,  and  eternal  destinies  in  his  hands  ; 
whose  powef  is  almighty ;  and  before  whose  dreadful 
wrath  none  can  stand.  I  doubt,  my  hearers,  wheth- 
er the  infernal  regions  can  produce  such  beings  as  we 
find  on  earth,  who  can  tempt  the  vengeance  of  God  and 
sport  with  damnation.  For  the  inhabitants  of  hell  feel 
the  divine  vengeance,  and  know  by  experience  the  im- 
port of  damnation.  Devils  believe  and  tremble ;  and  we 
find  them  in  the  days  when  Christ  was  upon  earth,  beg- 
ging not  to  be  tormented  before  the  time :  but  men  will 
imprecate  damnation  upon  themselves.  "  Herein  (as  one 
speaks)  they  seem  to  envy  the  happiness  of  devils  and 
damned  wretches  in  hell,  and  endeavour  to  snatch  dam- 
nation out  of  God's  hands  before  the  time;  as  if  they 
could  not  he  soon  enough  among  their  roaring  and  how- 


PROPANE  SWEARING 


143 


ling  companions,  in  the  midst  of  the  everlasting  burnings." 
Surely  brethren  the  nature  must  be  totally  depraved 
which  is  capable  of  such  excess. 

2.  This  subject  may  well  lead  us  to  admire  the  patience 
of  God,  that  he  bears  with  such  indignities  ;  and  does 
not  speedily  arrest  the  profane  swearer  in  the  midst  of  his 
oaths  and  imprecations  ;  and  summon  him  to  his  bar  to 
render  an  account.  And  this  very  patience  the  swearer 
improves  to  greater  audacity,  as  though  he  was  resolved 
to  try  how  far  the  patience  of  God  would  extend,  and 
what  load  of  wickedness  it  was  capable  of  bearing.  But 
let  such  sinners  be  assured  that  the  vengeance  of  God 
slumbereth  not.  He  will  not  hold  them  guiltless.  Despi- 
sing the  riches  of  his  goodness  and  forbearance  and  long- 
su&ring,  after  their  hardness  and  impenitent  hearts,  they 
are  treasuring  up  unto  themselves  wrath  against  the  day 
of  wrath,  and  revelation  of  the  righteous  judgment  of  God. 
Soon  will  his  anger  flame  against  them  and  burn  to  the 
lowest  hell. 

3.  Let  me  affectionately  and  earnestly  exhort  and  warn 
those  who  are  not  addicted  to  this  vice,  and  especially 
the  young  who  are  most  in  danger,  carefully  to  guard  a- 
gainst  it.  Shun  every  temptation  to  it ;  and  especially 
shun  the  society  of  those  who  take  God's  name  in  vain. — 
And  ever  think  and  speak  reverently  of  God.  My  dear 
young  friends  listen  to  these  counsels.  For  your  interests 
are  most  intimately  connected  with  them. 

And  let  those  who  abhor  this  vice  endeavour  to  cor- 
rect it  in  others  by  showing  their  disapprobation  of  it 
when  they  hear  it — Let  them  prudently  and  affectionately 
counsel  and  reprove  others  when  they  are  profane  in  their 
presence.  Much  might  be  done  in  this  way  to  check  this 
vice.  If  every  person  who  disapproves  of  this  vice  were 
to  reprove  when  they  hear  it,  it  would  soon  shrink  from 
public  observation.  The  conscience  of  the  swearer  is  on 
the  side  of  the  reprover.  Let  all  therefore  who  disap- 
prove of  this  vice,  whether  tliey  profess  rehgion  or  not,  be 
faithful,  when  they  hear  profane  language,  and  show  their 
disapprobation  ;  and  much  will  be  done  to  check  its  pro- 
gress and  prevent  its  demoralizing  cfTects. 

4.  Finally  let  those  of  my  hearers  who  are  addicted 
to  this  vice,  reflect  on  their  conduct ;  and  their  own  rea- 
son and  conscience  must  convince  them  that  they   are 


144  SERMON    LXVII. 

wrong.  Let  me  beseech  you  to  reflect  on  the  reasonB 
which  have  been  offered  to  dissuade  from  this  vice.  It  is 
inexcusable,  destructive  to  your  own  souls,  and  injurious 
to  the  interests  of  others.  Notwithstanding  your  great 
wickedness  against  God,  he  is  pleased  still  to  prolong  the 
day  of  his  patience  towards  you.  Improve  this  day. — 
There  may  be  still  mercy  for  you.  Break  off  from  this 
sin,  repent  of  it,  and  take  refuge  in  the  atoning  blood  of 
Christ  from  the  wrath  of  God  which  threatens  you.  Have 
pity  on  the  land,  which  has  mourned  because  of  swearing. 
Have  pity  on  the  rising  generation,  whom  you  are  inju- 
ring and  destroying  by  your  example.  Have  pity  on 
your  own  souls,  which  must  soon  stand  at  the  bar  of  God^ 
and  give  an  account  of  the  deeds  done  in  the  body.  And 
let  your  tongue  which  has  hitherto  been  your  shame  ;  be 
hereafter  your  glory. — amen. 


SERMON  LXVII. 

PERJURY. 

LEvixicus  xix.  12.  rmsT  clause. 
'•  And  ye  shall  not  swear  by  my  name  falsely. 


The  sin,  forbidden  in  this  text,  is  included  in  the  third 
commandment,  and  is  one  of  the  principal  sins  intended 
by  taking  the  name  of  the  Lord  in  vain.  The  prohibi- 
tion, "  ye  shall  not  swear  by  my  name  falsely,"  implies 
that  it  is  our  duty,  on  certain  occasions,  to  swear  by  the 
name  of  the  Lord.  An  oath,  as  was  observed,  in  a  former 
discourse,  is  either  assertory  or  promissory.  An  assertory 
oath  relates  to  evidence,  and  is  a  solemn  appeal  to  God 
as  an  omniscient  Judge  for  the  truth  of  what  we  say  ;  and 
implies  an  imprecation  of  his  wrath,  in  case  we  speak 
falsely.  A  promissory  oath  respects  things  to  be  per- 
formed, and  is  a  solemn  appeal  to  God,  as  the  searcher 


PERJURY.  14  J 

of  hearts  for  the  sincerity  of  what  we  promise,  and  an  im- 
precation of  his  wrath,  in  case  we  do  not  perform. 

Swearing  falsely,  ov  perjury,  is  the  violation  of  an  oath. 
In  an  assertory  oath,  in  which  we  swear,  that  we  will  tell 
the  truth,  the  whole  truth,  and  nothing  but  the  truth  ;  if 
we  knowingly  declare  falsehood  instead  of  truth  ;  or  if 
w  hilc  we  tell  nothing  but  truth,  we  wilfully  keep  back  a 
part  which  has  a  bearing  on  the  case  in  which  we  are  caV 
led  to  give  testimony,  we  are  guilty  of  perjury.  In  a  pro- 
missory oath,  perjury  is  committed  when  the  thing  prom- 
ised under  oath  is  not  performed.  We  must  however 
here  except,  w  hen  the  thing  promised  is  impossible  to  be 
performed  ;  or  when  the  condition  on  which  the  thing  is 
promissed  is  not  fulfilled ;  or  when  the  person  to  whom 
the  benefit  is  promised,  releases  the  promiser  from  his 
obligation ;  or  when  the  promiser,  at  the  time  of  making 
the  oath,  w  as  not  in  the  full  exercise  of  his  reason  ;  or 
when  the  thing  promised  to  be  done  is  unlawful.  But, 
except  in  these  cases,  if  we  do  not  perform  what  we  have 
promised  under  oath,  we  are  guilty  of  perjury. 

The  crime  of  perjury,  we  have  reason  to  fear  is  very 
prevalent  in  our  country.  And  it  is  a  vejry  great  crime  ; 
and  though  it  frequently  escapes  the  punishment  of  men, 
yet  will  not  the  Lord  suffer  it  to  escape  his  righteous 
judgment. 

Let  us  point  out  the  evils,  and  inquire  into  the  causes 
of  this  crime. 

I.  The  evils  of  perjury.  These  are  many  and  great. 
They  may  be  summed  up  in  the  injury  it  may  do  to  socie- 
ty, and  to  the  soul  of  the  individual  guilty  of  it. 

I.  It  is  a  crime  highly  dangerous  to  the  interests  of  so- 
ciety. By  perjury,  the  innocent  may  be  deprived  of  their 
character,  property,  and  lives.  As  judgment  is  pronoun- 
ced in  court  according  to  testimony  given  under  oath,  if 
such  testimony  be  false,  or  contain  not  the  whole  truth, 
the  judgment  founded  on  it  may  be  contrary  to  right; 
and  thus  the  innocent  maybe  condemned,  while  the  guil» 
ty  may  be  acquitted.  This  is  the  direct  consequence  of 
false  swearing  ;  and  we  have  reason  to  fear  that  this  is  a 
consequence  which  has  often  been  realized.  Perjury, 
therefore  must  be  a  crime  highly  dangerous  to  the  inter- 
ests of  society ;  and  for  this  reason,  it  ought  to  be  held  in 

VOL.    JI.  19 


146  ,«^  SERMON   LXVII. 

abhorrence  byall  good  citizens  and  to  be  severely  punished 
by  the  civil  magistrate. 

In  ancient  times,  perjury  was  in  some  places  punished 
with  death  ;  in  others  the  person  convicted  of  this  crime 
was  liable  to  the  punishment  due  to  the  crime,  ol"  which 
his  testimony  went  to  convict  the  iimocent;  and  in  oth- 
ers a  pecuniary  fine  was  imposed.  By  the  English  laws, 
the  punishment  of  perjury  anciently  was  death ;  after- 
wards it  came  to  be  banishment,  or  cutting  out  the  tongue; 
then  forfeiture  of  goods;  and  lateriy  it  has  been  fine  and 
imprisonment,  together  with  disqualification  ever  after  to 
bear  testimony.  In  the  State  in  which  we  live,  the  penal- 
ty lor  perjury  is  fine  and  imprisonment;  and  the  perjured 
person  is  rendered  incapable  after  conviction  of  giving 
testunony.  These  remarks  show  the  sense  which  leg- 
islilors  in  difierent  countries  and  ages  have  had  of  the 
crime  ot  perjury,  and  that  in  their  estimation,  it  is  a  crime 
ve:*y  injurious  to  society. 

2.  This  is  a  crime  which  is  ruinous  to  the  soul,  and  ex- 
poses the  individual  guilty  of  it  to  the  wrath  of  God. — 
Even  the  Heathen,  who  were  guided  by  the  light  of  na- 
ture, thus  viewed  this  crime.  We  are  told  it  was  a  gene- 
ral sentiment,  that  though  this  crime  escaped  human  pun- 
ishments, yet  the  divine  vengeance  would  certainly  over- 
take those  guilty  of  it ;  and  even  inanimate  nature  was 
supposed  to  take  revenge  for  it.  "  No  man  (said  Aristo- 
tle) will  perjure  himself,  who  apprehends  vengeance 
from  heaven,  and  disgrace  among  men."  And  Cicero 
said, "  the  divine  punishment  of  perjury  is  destruction, 
the  human,  disgrace."  Thus  the  Heathen  viewed  the 
crime  of  perjury.     And 

In  what  light  is  it  viewed  in  the  word  of  God  ?  It  is 
there  condemned,  and  those  guilty  of  it  are  severely 
threatened.  In  our  text  and  elsewhere  God  has  expressly 
forbidden  this  sin ;  and  he  will  not  suffer  his  command- 
ments to  be  broken  with  impunity.  In  the  third  com- 
mandment we  read,  "  the  Lord  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain."  This  awful  declaration 
undoubtedly  appliesto  the  perjured;  for  perjury  is  certain- 
ly one  of  the  sins,  and  I  suppose  the  principal  sin  intended 
in  this  commandment.  Jer.  vii.  9.  Swearing  falsely  is 
mentioned  as  one  of  the  sins  of  the  Jews,  for  which  the 
Lord  was  about   to  bring  upon  them,  those  tremendous 


PERJURY.  147 

judgments  which  they  soon  after  experienced.  And 
Zcch.  V.  1,3,  4.  We  find  an  awful  curse  resting  upon 
the  lalse  swearer  and  his  house.  "  Then  I  turned,  and  lif- 
ted up  mine  eyes,  and  looked,  and  behold  a  flying  roll.  — 
This  is  the  curse  that  goeth  forth  over  the  face  of  the 
whole  earth ;  for  every  one  that  stealeth  shall  be  cut  off 
as  on  this  side  according  to  it;  and  every  one  that  swear- 
eth  shall  be  cut  off  as  on  that  side,  according  to  it.  1  will 
bring  it  forth  saith  the  Lord  of  hosts,  and  it  shall  enter 
into  the  house  of  the  thief,  and  into  the  house  of  him  that 
swearetk  falsely  by  my  name ;  and  it  shall  remain  in  the 
midst  of  his  house."  And  the  nation  of  Israel  was  severe- 
ly punished,  because  Saul  theirking  brake  the  oath  which 
their  fathers  had  sworn  to  the  Gibeonites ;  and  the  wrath 
of  God  was  revealed  against  king  Zedekiah  because  he 
perjured  himself 

From  these  passages,  it  is  clearly  evident  that  perjury 
is  a  very  heinous  sin  in  the  sight  of  God,  and  one 
which,  without  deep  repentance,  he  will  most  severely 
punish. 

Besides,  the  nature  of  perjury  teaches  us  the  same.  It 
is  a  practical  denial  of  the  divine  omniscience;  for  an' 
oath  is  an  appeal  to  God  as  every  where  present ;  but 
the  language  of  the  false  swearer  is,  God  doth  not  see 
me.  Or  if  the  false  swearer  does  not  deny  the  omni- 
science of  God,  he  practically  denies  the  divine  justice 
or  the  will  of  God  to  punish  iniquity  ;  or  else  the  di- 
vine power  or  ability  to  punish ;  for  what  is  the  practi- 
cal language  of  perjury,  but  either  that  God  will  not  pun- 
ish sin,  and  therefore  is  not  just ;  or  else  that  he  cannot 
punish  and  therefore  is  not  almighty  in  power,  and  is  un- 
worthy of  being  feared  by  his  creatures  ?  and  will  not 
God  punish  for  such  indignities  cast  upon  himself?  Fur- 
ther, the  false  swearer  uses  the  name  of  God  to  gain  cre- 
dit to  his  falsehoods,  pervert  justice,  and  oppress  the 
innocent.  And  certainly  an  infinitely  righteous  God  will 
not  suffer  his  name  to  be  thus  used  with  impunity. 

Besides  the  false  swearer  has  voluntarily  put  himself 
under  the  curse  of  God.  In  taking  the  oath  which  he 
has  violated,  he  expressed  a  willingness  that  God  should 
deal  with  him  according  as  he  kept  his  oath  or  not ;  for 
the  imprecation  of  God's  wrath,  in  case  of  perjury,  is  ei- 
ther expressed  or  implied  in  every  oath  as  its  sanction. — > 


148  SERMON   LXVII. 

And  after  this,  can  a  person  expect  any  thing  else,  if  he 
swear  falsely,  but  the  execution  of  that  curse  which  he  has 
imprecated  ? 

From  all  that  has  been  said,  we  conclude  that  perjury 
is  a  sin  very  dangerous  to  society,  and  exceedingly  displea- 
sing to  God ;  and  a  sin  which  renders  the  person  guilty  of 
it,  worthy  of  the  abhorrence  and  punishment  of  men,  and 
exposes  him  to  the  dreadful  judgments  of  God,  which 
without  repentance  will  assuredly  fall  upon  him. 

We  proceed  as  was  proposed, 

II.  To  inquire  into  some  of  the  causes  of  this  sin. 

The  great  cause  is  the  corruption  of  the  human  heart, 
which  weakens  and  destroys  the  fear  of  God  ;  and  what- 
ever has  a  tendency  to  increase  this  corruption,  and  lessen 
a  reverence  for  God,  and  banish  his  fear,  increases  the 
liability  to  perjury.  But  there  are  some  causes  which 
have  a  more  direct  influence. 

1.  The  frequency  of  oaths  is  probably  one  great  cause 
of  perjury.  Oaths  are  so  multiplied  that  they  are  requi- 
red frequently  to  be  taken  on  very  trivial  occasions.  This 
undoubtedly  has  a  tendency  to  lessen  the  solemnity  of  an 
oath  ;  for  by  means  of  the  frequency  of  oaths,  we  have 
reason  to  fear  they  are  often  considered  as  a  mere  legal 
formality.  Even  the  Heathen  thought,  that  the  frequen- 
cy of  oaths,  would  increase  the  danger  of  perjury.  For 
we  are  told  that  the  ancient  philosophers  were  so  afraid 
of  perjury,  that  an  oath  before  a  judge  was  never  admit- 
ted, but  for  w ant  of  other  proof  Plato's  precept  was, 
*'  not  to  administer  an  oath  wantonly,  but  on  deep  grounds 
and  with  the  strictest  caution."  And  Clinias,  another 
Heathen,  was  so  very  scrupulous,  that  rather  than  take 
an  oath  (though  lawful)  he  suffered  the  loss  of  three  tal- 
ents: 

2.  Another  cause  of  perjury  is  the  manner  in  which 
oaths  are  often  administered.  To  impress  the  minds  of 
those  who  take  an  oath  with  a  fear  of  perjury,  it  ought  to 
be  administed  in  a  solemn  manner.  But  it  is  doubtless  a 
fact  that  oaths  are  frequently  administered  with  little  or 
no  solemnity.  This  want  of  solemnity  in  the  administra- 
tion of  oaths,  is  undoubtedly  one  cause  of  perjury  ;  and 
men  would  less  frequently  commit  this  crime,  if  oaths 
were  always  administered  to  them  in  a  manner  calculated 
10  make  them  feel  their  solemnity,  and  fill  them  with  a 
fear  of  the  God  whom  they  call  to  witness. 


PERJURY.  149 

3.  Another,  and  a  principal  cause  of  perjury  is  the 
common  practice  of  profane  swearing.  This  in  itself  is  an 
exceedingly  wicked  practice,  and  it  is  rendered  more  so 
by  the  consequences  to  which  it  naturally  leads  ;  and  this 
is  one  of  its  evil  consequences.  For  swearing  in  common 
conversation,  doubtless  has  a  tendency  to  lessen  and  de- 
stroy the  fear  of  God  in  the  person  who  practices  this 
vice.  But  whatever  tends  to  lessen  the  fear  of  God,  un- 
doubtedly, tends  to  lessen  security  against  perjury.  For 
the  fear  of  God  is  the  grand  security  against  this  vice. — 
Otherwise,  why  does  the  law  require  an  oath,  or  an  ap- 
peal to  be  made  to  God  ?  It  is  true,  the  fear  of  God  is  in- 
tended to  be  strengthened  by  the  penalties  of  human  laws. 
But  if  human  penalties  were  the  only,  or  the  chief  secu- 
rity, against  perjury,  simple  affirmation,  or  denial,  or  pro- 
mises, would  answer  every  purpose  of  an  oath.  The  fear 
of  God  is  the  great  security  against  perjury  ;  and  whatev- 
er therefore  tends  to  lessen  or  destroy  this  fear,  must  tend 
to  open  a  door  to  perjury.  But  profane  swearing,  un- 
doubtedly tends  to  lessen  and  destroy  the  fear  of  God. — 
He  that  can  without  remorse  trifle  with  the  tremendous 
name  of  God,  and  take  it  in  vain  in  common  conversation, 
can  certainly  have  little  or  no  fear  of  God  before  his  eyes. 
And  can  we  suppose  that  he  who  can  break,  without  re- 
morse,, the  oaths  which  he  makes  in  common  conversation, 
will  have  the  fear  of  God  before  his  eyes  to  restrain  him 
from  perjury,  when  under  an  oath  administered  by  lawful 
authority  ?  The  fear  of  man,  or  a  sense  of  honour  may  be 
some  security  ;  but  when  the  passions  of  such  an  one,  or 
his  worldly  interest,  or  the  interests  of  his  friends  prompt 
him  to  perjury,  and  he  is  in  no  danger  of  detection  and 
punishment  by  human  laws,  we  have  no  reason  to  sup- 
pose that  the  fear  of  God  will  prevent  him ;  when  he 
manifests  by  his  oaths,  which  he  makes  and  breaks  in  com- 
mon conversation,  almost  every  day,  tliat  he  has  no  fear 
of  God  before  his  eyes. 

4.  Another  cause  of  perjury  may  be,  that  those  who 
commit  this  crime,  are  seldom  brought  to  punishment. 
This  may  arise  from  two  causes,  viz.  the  difficulty  of 
convicting  a  false  swearer,  and  tlie  remissness  of  men  to 
endeavour  to  bring  such  to  justice. 

5.  I  mention  one  other  cause  of  perjury,  and  that  is,  a 
disregard  to  truth  in  common  conversation.     A  man  who 


150  SERMON    LXVII. 

is  addicted  to  lying  in  the  ordinary  occurrences  of  life, 
will  certainly  have  a  much  stronger  propensity  to  with- 
hold the  truth,  or  speak  untruth,  when  under  oath,  and 
thus  perjure  himself,  than  one  who  has  a  strict  regard  to 
veracity  in  common  conversation. 

In  view  of  this  subject,  let  us  seriously  consider  the  evils 
of  perjury  to  society,  and  how  much  it  provokes  the 
wrath  of  God ;  and  let  us  as  we  regard  the  welfare  of 
society  and  the  favour  of  God,  most  sacredly  and  strict- 
ly keep  our  oaths.  When  called  to  bear  testimony  un- 
der oath,  let  us  always  feel  a  fear  of  that  God  whom  we 
have  called  to  witness ;  and  remembering  that  his  eye  is 
upon  us,  let  us  speak  the  truth,  the  whole  truth  and  noth- 
ing but  the  truth.  And  when  we  are  about  to  promise 
under  oath  to  perform  any  duty,  let  us  well  consider  what 
we  are  about  to  engage,  and  when  we  have  sworn  let  us 
sacredly  adhere  to  what  we  have  engaged  to  do.  And 
let  those  especially  who  take  oaths  of  office,  which  are 
promissory  oaths,  study  well  what  they  promise  and 
what  they  call  God  to  witness  they  will  perform.  And 
unless  they  intend  at  all  hazards,  sacredly  and  strictly  to 
perform  the  duties,  they  had  far  better  relinquish  their 
offices  than  risk  the  awful  wrath  of  God  which  awaits  the 
perjured.  Let  not  ease  or  popularity  or  any  other  con- 
sideration outweigh  their  regard  to  their  oath.  If  they 
do,  let  them  remember,  that  although  they  may  escape 
punishment  from  men,  there  is  a  day  of  judgment  coming, 
whei)  the  Lord  will  not  hold  them  guiltless  that  take  his 
nam^  in  vain.  And  this  brethren,  permit  me  to  say, 
we  have  reason  to  fear  will  be  an  awful  day  to  many  per- 
sons, who  have  taken  and  violated  oaths  of  office. 

And  if  there  be  any  present  who  are  guilty  in  the  sight 
of  God  of  having  ever  violated  their  oaths,  either  by 
speaking,  when  under  oath,  any  thing  but  the  truth,  or 
keeping  back  part  of  the  truth  ;  or  by  not  performing  all 
that  they  promised  under  oath  they  would  perform  ;  let 
them  be  sensible  that  they  are  guilty  of  a  very  great  crime ; 
and  although  their  character  may  stand  fair  before  men, 
let  them  remember  they  must  soon  stand  at  the  bar  of  a 
righteous  Judge,  whom  they  have  called  to  witness,  and 
who  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain.  But  notwithstanding  the  sin  of  perjury  is  very  hein- 
ous ;  yet  if  even  the  perjured  will  truly  repent  they  shall 


PERJURY.  151 

find  mercy.  For  the  penitent  shall  find  mercy,  though 
their  sins  have  been  as  scarlet  and  of  a  crimson  die.  If 
then  any  such  atrocious  sinners  are  present,  let  them  re- 
pent without  delay,  and  flee  by  faith  to  the  blood  of  Christ 
which  cleanseth  from  all  sin. 

And  since  perjury  is  a  vice  so  dangerous  to  the  inter- 
ests of  society,  and  so  much  exposes  to  the  wrath  of  God, 
let  all  who  love  their  country,  and  who  regard  the  favour 
of  God,  be  exhorted  to  guard  against  those  causes  which 
may  lead  to  this  sin  in  themselves,  and  as  much  as  in  them 
lies  to  prevent  their  influence  on  others.  Live  in  the  fear 
of  God,  and  pursue  those  courses  which  may  cherish  this 
fear,  and  avoid  those  which  may  tend  to  lessen  or  destroy 
it.  Let  those  who  administer  oaths  do  it  with  solemnity. 
Let  a  sacred  regard  to  truth  ever  be  maintained  in 
the  common  occurrences  of  life.  Let  those  who  are  addic- 
ted to  the  heart  hardening  sin  of  profane  swearing,  break 
off  from  it ;  and  let  all  guard  against  it,  shun  it,  frown  upon 
it,  and  endeavour  to  suppress  it  in  others,  as  one  of  the 
greatest  causes  of  perjury,  and  the  bane  of  society  ;  and 
let  us  never  overlook  or  connive  at  perjury  in  others, 
when  we  have  reason  to  believe  they  have  been  guilty 
of  it ;  but  according  to  our  station  and  opportunity  endeav- 
our to  bring  them  to  justice,  as  dangerous  members  of 
society. 

We  have  now,  brethren,  in  a  series  of  discourses  atten- 
ded to  the  duties  required  and  the  sins  forbidden  in  the 
third  commandment.  It  will  be  proper  now  to  consider 
the  reason  annexed  to  this  commandment,  the  more  to 
enforce  obedience  to  it.  The  reason  we  have  contained 
in  these  words,  '•  for  the  Lord  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain."  Or  as  our  Catechism  ex- 
plain it  in  answer  to  the  56th  question. 

"  What  is  the  reason  annexed  to  the  third  commandment  ? 

The  reason  annexed  to  the  third  commandment  is,  that  however 
the  breakers  of  this  commandment  may  escape  punishmcni 
from  men,  yet  the  Lord  our  God  will  not  suffer  them  to  escape 
his  righteous  judgment.''^ 

This  reason  implies  that  breaches  of  this  commandment 
often  go  unpunished  by  man  ;  and  it  appears  to  contain 
a  tacit  reproof  that  it  is  so  much  the  case.  It  is  true  that 
some  of  the  breaches  of  this  commandment  lie  out  of  the 
reach  of  human  censures  ;  but  there  are  some   that  do 


152  SERMON    LXVII. 

come  within  their  reach,  which  are  very  little  regarded 
or  attended  to  by  human  authority.  And  where  laws  are 
enacted  against  certain  breaches  of  this  commandment, 
in  most  cases,  but  little  regard  appears  to  be  paid  to  the 
real  wickedness  of  the  crime  in  fixing  the  penalty  ;  but 
attention  is  paid  chiefly,  if  not  entirely,  to  the  supposed 
damage  which  human  society  may  suffer.  And  how  rare- 
ly are  some  of  these  laws  put  in  force  !  For  instance,  the 
law  forbids  profane  swearing,  and  renders  the  transgres- 
sor liable  to  a  pecuniary  penalty,  but  the  law  is  very  sel- 
dom enforced.  And  with  respect  to  the  other  breaches 
of  this  commandment  forbidden  by  the  laws,  the  laws 
are  probably  but  seldom  enforced,  in  comparison  with 
the  number  of  transgressions  which  occur. 

It  is  too  true  that  the  breakers  of  this  commandment, 
often  escape  punishment  from  men ;  and  it  is  also  true, 
that  the  Lord  will  not  suffer  them  to  escape  his  righteous 
judgment.  He  will  not  hold  him  guiltless  that  taketh  his 
name  in  vain  He  searcheth  the  heart,  and  knoweth  ev- 
ery breach  of  this  commandment.  He  is  a  God  jealous 
for  the  glory  of  his  name.  And  although  his  vengeance 
against  the  transgressor  may  seem  now  to  sleep,  yet  there 
is  a  day  coming  and  near  at  hand  when  those  who  have 
taken  his  name  in  vain  must  stand  at  his  awful  bar  ;  and 
then  will  be  seen  the  dreadful  import  of  the  words,  '*  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain."  This  is  an  awful  sanction  by  which  obedience  to 
this  commandment  is  enforced.  Let  it  deeply  impress  our 
minds,  and  lead  us  always  to  reverence  and  fear  that  holy 
and  fearful  name  the  Lord  our  God.  Let  us  always  use 
with  reverence  every  thing  by  which  Godmaketh  himself 
known — his  names, titles,  attributes,  ordinances,  word,  and 
works.  Let  us  fear  ever  to  use  the  name,  titles  or  attri- 
butes of  God  in  a  light,  trifling  or  profane  way.  Let  us 
ohun  irreverence,  formality,  and  hypocrisy  in  the  use  of 
his  ordinances.  Let  us  guard  against  neglecting,  deny- 
ing, or  scoflfing  at  his  word  ;  or  denying  or  profaning  or 
abusing  his  works.  And  especially  let  us  guard  against 
the  prominent  and  heinous  sins  of  blasphemy,  profane 
swearing  and  cursing,  and  perjury.  Whenever  tempted 
to  any  of  these  sins,  let  this  awful  sentence,  "  the  Lord  will 
not  hold  him  guiltless  that  taketh  his  name  in  vain,"  de- 
ter us.     And  let  it  lead  those  to  break  off  from  their  sins. 


THE  FOURTH  COMMANDMENT.  153 

who  are  in  any  way,  living  in  a  breach  of  this  command- 
ment ;  and  excite  them  to  endeavour  by  unfeigned  re- 
pentance, and  a  true  faith  in  the  atoning  blood  of  the  Sa- 
viour to  escape  the  execution  of  this  dreadful  sen- 
tence— 

May  the  Lord  ever  fill  us  all  with  reverence  for  his  ho- 
ly name. — Amen. 


SERMON  LXVIIL 

THE    FOURTH    COMMANDMENT. 
EXODUS    XX.    8,    9,  10,  11. 

'"'' Remember  the  Sabbath  day  to  keep  it  hohj.  Six  day's- 
shall  thou  labour  and  do  all  thy.  work  ;  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God :  in  it  thou  shaltnot  do  any  work, 
thou^  nor  thy  son^  nor  thy  daughter,  thy  man  servant, nor  thy  maid 
servant,  nor  thy  cattle,  nor  thy  stranger  that  is  within  thy  gates  : 
For  in  six  days  the  Lord  made  heav^en  and  earth,  the  sea  and  all 
that  in  them  is,  and  rested  the  sevehth  day :  wherefore  the  Lord 
blessed  the  Sabbath  day  and  hallowed  it ^ 


As  the  first  commandment  respects  the  object,  the  se*' 
cond  the  means,  and  the  third  the  manner  of  worship,  so 
the  fourth  respects  the  time.  It  teaches  what  portion  of 
lime,  God  has  particularly  set  apart  for  himself,  to  be  spe- 
cially employed  in  his  worship,  viz.  one  day  in  seven  ;  it 
shows  how  this  day  ought  to  be  observed ;  and  it  presents 
reasons  to  enforce  its  observance. 

We  shall  in  this  discourse  attend  to  the  following  pouit?, 
viz. 

I.  When  was  the  Sabbath  first  instituted  }' 

H.  Is  it  of  moral  and  perpetual  obligation  .? 

in.  Has  the  Sabbath  been  changed  from  the  seventh 
tp  the  first  day  of  the  week  } 

IV.  When  does  the  Sabbath  begin. 

J.  When  was  the  Sabbath  first  instituted  } 

VOL.  H.  20 


154  SERMON   LXVIII. 

We  are  not  to  place  the  first  institution  of  the  Sabbath 
at  the  time  the  moral  law  was  given  at  Sinai,  and  com- 
mitted to  writing  on  tables  of  stone ;  neither  are  we  to 
place  it,  as  some  would  do,  at  the  time  the  manna  was 
given  in  the  wilderness  of  Sin,  before  the  Israelites  came 
to  Sinai;  but  we  are  to  place  its  first  institution,  imme- 
diately after  the  completion  of  the  works  of  creation, 
on  the  seventh  day  from  the  beginning. 

This  appears  from  the  manner  in  which  the  sacred  his- 
torian speaks  of  the  seventh  day  in  the  2d.  chapter  of 
Genesis.  After  having  in  the  first  chapter  given  an  ac- 
count of  of  the  six  days  creation,  he  adds  in  the  beginning 
of  the  second  chapter,"  and  he  rested  on  the  seventh  day 
from  all  his  works  which  he  had  made,  And  God  bles- 
sed the  seventh  day,  and  sanctified  it."  To  sanctify  sig- 
nifies to  make  holy,  or  to  separate  any  thing  to  a  holy  use. 
And  the  natural  construction  of  this  passage  is,  that  God 
now  set  apart  the  seventh  day  to  a  holy  use,  or  sanctified 
it  as  a  day  of  holy  rest.  And  accordingly  wc  find  in  the 
fourth  commandment,  that  God's  resting  on  the  seventh 
day  from  the  works  of  creation,  is  given  as  the  reason  ol 
the  institution  of  the  Sabbath.  "  For  iu  six  days,  the 
Lord  made  heaven  and  earth,  the  sea  and  all  that  in  them 
is,  and  rested  the  seventh  day  ;  wherefore' the  Lord  bles- 
sed the  Sabbath  day  and  hallowed,  [or  sanctified]  it." 

The  first  place  in  which  we  find  express  mention  made 
of  the  Sabbath  is,  in  the  J  6th  chapter  of  Exodus,  at  the 
time  the  manna  was  given  in  the  wilderness  of  Sin,  before 
the  promulgation  of  the  law  from  Mount  Sinai.  But  the 
manner  in  which  the  Sabbath  is  there  mentioned,  evi- 
dently shows  that  it  was  not  then  first  instituted.  Di- 
rections were  given  to  prepare  for  the  Sabbath,  before 
any  mention  of  it  was  made.  The  Lord  after  having  in- 
formed Moses,  that  he  would  rain  for  the  children  of  Is- 
rael bread  from  heaven,  and  ha^'ing  given  directions  con- 
cerning their  daily  gathering  it,  added,"  and  it  shall  come 
to  pass,  that  on  the  sixth  day  they  shall  prepnre  tliat 
w  Inch  they  bring  in  ;  and  it  shall  be  twice  as  much  as  they 
gather  daily."  Ex.  xvi.  5.  Here  preparation  for  the  Sab- 
bath was  required,  without  a  word  concerning  its  insti- 
tution, and  even  Avithout  mentioning  the  name.  And  we 
do  not  find  the  name  mentioned  until  near  the  close  of  the 
chapter,  when  Moses,  the  sixth  day  having  come,  repeat- 


THE   FOURTH   COMMANDMENT.  155 

ed  the  directions  which  he  had  given.  The  whole  of 
what  is  said  in  this  chapter  relative  to  the  Sahbath,  teach- 
es that  it  was  instituted  before  this  time. 

If  it  be  objected  to  placing  the  first  institution  of  the 
Sabbatli  as  early  as  tlie  creation,  that  no  mention  is  made 
of  its  observance  from  that  time  down  to  the  time  of  Moses. 
We  may  answer,  that  the  sacred  historian,  previous  to  his 
own  time  is  very  brief  But  although  no  express  mention 
is  made  of  the  Sabbath,  yet  we  have  several  hints,  from 
which  we  may  collect  that  the  Sabbath  was  probably  ob- 
served during  this  period.  In  the  days  of  Cain  and  Abel  it 
is  said,  Gen.  iv.  3,4.  "In  process  of  time  it  came  to  pass  that 
Cain  brought  of  the  fruit  of  the  ground  an  oflfering  unto 
the  Lord.  And  Abel  he  also  brought  of  the  firstlings  of 
his  flock."  A  literal  translation  of  the  original  occording 
to  some  criticks  would  be,  '•  in  the  end  of  the  days,  or  on 
the  last  of  the  days,"  that  is,  probably,  on  the  last  day  of 
the  week.  If  this  criticism  be  correct,  here  was  religious 
worship  performed,  peculiarly  on  the  seventh  day.  And 
why  on  this  day,  unless  it  was  observed  religiously,  or 
was  a  Sabbath  ?  In  the  time  of  Noah,  we  know  that  days, 
were  divided  into  periods  of  sevens,  or  weeks.  And  why 
this  division,  unless  it  was  made  for  the  observ^ance  of  the 
Sabbath  ?  In  the  time  of  Job,  there  appears  to  have  been 
a  certain  day  appointed  for  the  special  service  of  God, 
when  the  sons  of  God  came  to  present  themselves  before 
the  Lord.  This  was  probably  the  Sabbath.  Among  the 
Heathen  nations,  in  the  earliest  ages  of  which  we  have 
any  account,  we  find  that  time  was  divided  into  weeks, 
and  that  the  seventli  day  was  esteemed  sacred.  We  can- 
not suppose  that  the  Heathen  had  this  institution  from  the 
Jews  ;  tor  they  too  much  hated  and  despised  them  to  bor- 
row this  custom  from  them  ;  but  we  have  every  reason  to 
suppose  that  this  institution  was  handed  down  to  them  by 
tradition  from  their  lathers,  long  before  the  existence  of 
the  Jewish  nation  ;  and  if  this  be. correct,  it  is  a  convin- 
cing argument,  that  the  Sabbath  was  observed  in  the  ear- 
ly ages. 

Besides,  if  we  had  not  the  least  trace  left,  from 
which  we  might  infer  that  the  Sabbath  was  probably 
observed  from  Adam  to  Moses,  it  would,  by  no  means 
certainly  follow,  that  it  was  not  observed  ;  for  this  is  no 
more   than    what    happens   in  a  period,   in  which   the 


156  SERMON   LXVill. 

history  is  much  more  full  and  particular.  We  have  no 
mention  made  of  the  ohservance  of  the  Sabbath  from  the 
time  of  Moses  to  that  of  David  ;  but  we  cannot  therefore 
conclude  that  during  this  time  it  was  not  observed,  or  in 
force. 

For  the  foregoing  reasons  we  conclude  that  the  Sab- 
bath was  instituted  on  the  seventh  day  from  the  beginning, 
when  God  rested  from  his  works,  and  blessed  the  se- 
venth day  and  sanctified  it.  This  point  is  of  some  mo- 
ment as  it  derogates  from  the  dignity  and  importance  of 
the  Sabbath  to  suppose,  that  the  first  ages  of  the  world,  for 
above  two  thousand  years  lived  without  such  an  institution. 

II.  The  second  inquiry  proposed  to  be  considered  was, 
is  the  Sabbath  of  moral  and  perpetual  obligation  ;  o-r  was 
it  merely  typical  and  ceremonial,  and  therefore  done  a- 
way  by  the  coming  of  Christ?  I  answer,  the  substance 
of  the  Sabbath  is  of  moral  and  perpetual  obligation.  The 
dedication  of  a  certain  portion  of  our  time,  particularly, 
to  the  service  and  worship  of  God,  is  in  the  highest  sense 
moral,  and  of  perpetual  obligation.  For  it  is  a  dictate  of 
nature  if  there  be  a  God  he  ought  to  be  worshipped,  and 
that  a  certain  portion  of  time  should  be  set  apart  particu- 
larly for  this  purpose.  But  whether  this  part  should  be  the 
sixth,  seventh,  eighth,  or  any  other  portion,  the  hght  of 
nature  could  not  have  discovered.  This,  God  hath  been 
pleased  to  fix  by  a  positive  institution,  commanding  the 
seventh  part  to  be  kept.  And  this  commandment  being 
given,  is  of  perpetual  obligation,  unless  he  who  gave  it, 
should  revoke  it  and  fix  another. 

That  the  fourth  commandment  is  of  perpetual  obliga- 
tion, and  therefore  still  in  force  as  it  respects  the  dedica- 
tion of  the  seventh  part  of  our  time  particularly  to  the 
worship  of  God,  we  argue  from  this  consideration,  that  it 
was  delivered  from  Mount  Sinai,  among  the  other  com- 
mandments of  the  decalogue ;  and  all  the  others  are  ac- 
knowledged to  be  of  perpetual  obligation ;  and  it  was, 
with  the  others,  written  by  God,  indicating  their  perpetu- 
ity, on  tables  of  stone.  But  the  strongest  and  most  con- 
vincing argument  in  favour  of  the  morality  and  perpetuity 
of  the  Sabbath,  may  be  drawn  from  the  beneficial  eflfects 
resulting  from  its  observance,  and  the  pernicious  conse- 
quences which  would  follow  if  it  were  done  away.  Our 
Saviour  said,  "  The  Sabbath  was  made  for  man,  and  not 


THE   FOURTH   C0M2VIANDMENT.  157 

man  for  the  Sabbath"  Mark  ii.  27.  Man  was  made  first, 
and  then  the  Sabbath  was  instituted  for  him.  or  for  his 
good.  And  hath  God  ceased  to  be  as  benevolent  to  man 
as  he  formerly  w^as  r  Tlie  constitution  of  man  is  such  that 
a  day  of  rest  from  bodily  labour,  and  employment  is  ne- 
cessary to  refresh  and  invigorate  it.  And  if  it  were  not 
for  the  wise  intervention  of  this  day,  many  covetous  per- 
sons would  soon,  by  continued  labour,  impair  the  vigour 
of  their  own  constitutioiis  and  especially  those  of  their  ser- 
vant's. And  we  find,  given  as  a  reason  for  the  obser- 
vance of  the  Sabbath,  Deut.  v.'  14,  "  That  thy  man-ser- 
vant, and  thy  maid-servant  may  rest  as  well  as  thou." — 
The  same  reason  for  its  observance  certainly  still  con- 
linues. 

Further  it  is  an  undeniable  fact,  that  by  means  of  the 
Sabbath,  virtue  is  promoted  ;  and  virtue  is  of  great  im- 
portance to  the  well  being  of  civil  society.  It  is  I  believe 
a  true  observation,  that  virtue  among  a  people,  living  un- 
der the  liglit  of  revelation,  ha,s  prevailed  in  proportion  \p 
the  strict  observance  of  the  Sabbath  ;  and  that  on  the 
contrary  as  the  Sabbath  has  been  neglected  and  violated, 
the  corruption  of  morals  among  a  people  has  increased. 
And  has  the  Sabbath  such  an  important  influence  on  the 
morals  of  a  people,  and  therefore  on  civil  and  social 
happiness,  and  must  not  the  institution  be  of  moral  and 
perpetual  obligation  ? 

But  there  arc  other  and  still  more  important  effects 
which  result  to  mankind  from  this  benevolent  institution. 
Man  has  an  immortal  soul.  He  was  not  made  for  this 
world  alone  ;  but  he  is  destined  to  an  eternal  existence 
in  a  future  world.  His  chief  concern  therefore  lies  with 
eternity.  This  being  the  case,  it  follows,  that  whatever 
is  calculated  to  have  a  favourable  influence  on  his  ever- 
lasting felicity,  is  highly  beneficial  to  him.  Now  that«thc 
Sabbath  is  of  peculiar  use  to  prepare  man  for  tlie  future 
world,  there  can  be  no  reasonable  donbt.  By  means  of 
the  Sabbath  the  knowledg-e  and  the  fear  of  God  are  sijr- 
nally  promoted  among  men.  Many  in  the  lower  classes 
of  society  can  command  little  or  no  time,  but  the  Sabbath, 
to  gain  religious  knowledge,  and  without  this  day  would 
in  all  probability  live  in  ignorance  of  God  and  religion 
and  consequently  lose  eternal  happiness  ;  and  many  in 
the  higher  circles,  who  have  time  would  not  take  it,  were 


158  SERMON    LXVIIL 

it  not  for  the  salutary  restraints  of  the  Sabbath.  We  who 
respect  and  observe  the  Sabbath,  know  from  experience 
that  the  business  and  amusements  of  the  world,  frequent- 
ly, in  the  short  period  of  a  single  week,  cause  us  almost  to 
lose  the  impressions  which  the  exercises  of  the  Sabbath 
may  have  made  upon  our  minds.  What  tlien  would  be 
the  case  if  we  had  no  Sabbath  ?  We  have  every  reason  to 
believe,  we  should  have  no  religion  among  us;  and  if  the 
Sabbath  were  i'orgottcn  on  the  earth,  we  have  every  rea- 
son to  believe  religion  would  be  unknown.  Furtiier  the 
exercises  of  this  day  have  been  and  still  are  accompanied 
with  the  peculiar  blessing  of  God  to  multitudes  of  indi- 
viduals. That  the  preceding  remarks  on  the  utility  of 
the  Sabbath  are  correct,  I  confidently  appeal  to  the  judg- 
ment of  every  enlightened,  reflecting,  and  candid  person 
in  this  assembly.  And  if  correct,  they  form  a  convincing 
proof  of  the  morality  of  the  Sabbath,  and  the  perpetuity 
of  the  obligation  to  observe  it.  For  the  Sabbath  is  as 
useful  now  and  necessary  as  it  ever  was  And  (lod  is 
certainly  as  benevolent  as  he  formerly  was.  Besides  as 
he  forbids  will-worship,  or  religious  institutions  which  he 
has  not  conmianded,  we  cannot  suppose  that  he  would 
bless  the  Sabbath,  if  the  institution  were  now  abolished. 
But  unquestionably,  he  does  in  an  eminent  manner,  bless 
the  observance  of  this  day. 

From  all  these  considerations  we  conclude  that  the 
Sabbath  was  not  done  away  by  the  coming  of  Christ  ;  but 
that  the  institution  is  still  in  force,  and  the  obligation  to 
observe  it  is  still  bindins;. 

The  only  objection  to  the  perpetuity  of  the  Sabbath 
under  the  christian  dispensation,  which  appears  worthy 
to  be  noticed  here  is,  one  drawn  from  Col.  ii.  16,  17. — 
'•'  Let  no  man  therefore  judge  you  in  meat,  or  in  drink,  or 
in  respect  of  an  holy  day,  or  of  the  new  moon,  or  of 
the  sabbath  days  ;  which  are  a  shadow  of  things  to 
come  :  but  the  body  is  of  Christ."  The  answer  which 
may  be  given  to  this  objection  is,  that'  by  the  Sabbath 
days  here  spoken  of,  we  are  to  understand,  not  the 
weekly  Sabbath  ;  but  the  Jewish  festivals  which  are  of- 
ten called  Sabbaths.  And  that  the  Apostle  did  not 
mean  the  weekly  Sabbath  appears  from  his  own  practice 
and  that  of  the  churches  in  his  day,  observing  a  weekly 
Sabbath.     Or  if  he  meant  the  weekly  Sabbath,  we   may 


THE    FOURTH   COMMANDMENT.  159 

explain  it  of  the  seventh  day  Sahbath,  whicli  as  we  shall 
presently  see  was  abolished,  at  the  resurrection  of  Christ, 
and  the  first  day  Sabbath  substituted  in  its  place. 

We  proceed  as  was  proposed, 

in.  To  show  that  the  Sabbath  has  been  changed  from 
the  seventh  to  the  first  day  of  the  week. 

The  true  doctrine  on  this  point,  we  have  stated  in  the 
answer  to  the  59th  question  of  our  Shorter  Catechism. 

"  Which  day  of  the  seven  hath  God  appointed  to  be  the  week- 
Iij  Sabbath  ? 

From  the  beginning  of  the  world  to  the  resurrection  of  Christy 
God  appointed  the  seventh  day  of  the  week  to  be  the  weekly  Sab- 
hath  ;  and  the  first  day  of  the  week  ever  sitice,  to  continue  to  the 
end  of  the  worlds  ivhich  is  the  christian  SabbathP 

That  at  the  resurrection  of  Christ,  the  tirst  day  of  the 
week  became  the  Sabbath,  and  is  to  be  observed  as  such 
by  christians,  may  be  proved  by  the  following  considera- 
tions. 

We  find  the  primitive  disciples,  frequently  assembled 
together  for  religious  worship  on  the  first  day  of  the  week. 
We  read,  John  xx.  19.  that  after  the  resurrection  of 
Christ  and  before  his  ascension,  Jesus  appeared  to  his  dis- 
ciples on  this  day.  "  Then  the  same  day  at  evening,  be- 
ing the  first  day  of  the  week,  when  the  doors  were  shut, 
w  here  the  disciples  were  assembled  for  fear  of  the  Jews^ 
came  Jesus,  and  stood  in  the  midst,  and  saith  unto  them 
peace  be  unto  you."  We  read  again  John  xx.  26.  "  And 
after  eight  days,"  that  is  according  to  the  Jewish  manner 
of  speaking,  on  the  eighth  day,  including  both  first  days, 
that  is,  on  the  next  first  day,  again  his  disciples  were  with- 
in, and  Thomas  with  them.  Then  came  Jesus,  the  doors 
being  shut,  and  stood  in  the  midst,  and  said,  peace  be  un- 
to you."  Here  we  find  the  disciples  immediately  after 
the  resurrection  of  Christ,  twice  assembled  together  on 
the  first  day  of  the  week  ;  and  we  find  their  Lord  particu- 
larly selecting  this  day  to  appear  to  them,  and  speak 
peace  to  them,  and  thus  approving  of  their  meeting  to- 
gether on  this  day. 

After  the  ascension  of  Christ,  we  find  the  disciples  as- 
sembled together  on  the  day  of  Pentecost,  which  was  the 
first  day  of  the  week.  On  this  day  he  sent  down  the  Ho- 
ly Ghost  upon  them,  and  thus  again  put  a  peculiar  hon- 
our on  the  first  day» 


J  60  SERMON   LXVIII. 

Again  Acts  xx.  7.  we  read,  "  upon  the  first  day  of  th<^ 
week,  when  the  disciples  came  together  to  break  bread, 
Paul  preached  unto  them  ready  to  depart  on  the  mor- 
row." Frori)  this  text  it  appears,  that  the  first  day  of  the 
week  was  the  usual  time  of  meeting  together  for  religious 
worship,  and  the  celebration  of  the  Lord's  Supper.  And 
it  is  worthy  of  r  .^cice  as  a  further  confirmation  of  this, 
that  Paul  h^d  spent  at  this  place  seven  days,  and  the  day 
before  was  the  Jewish  Sabbath  ;  but  we  hear  of  no  meet- 
ing or  preaching  on  that  day. 

Agairs  i^aul  wrote  to  the  Corinthians,  1.  Cor.  xvi.  1,  2. 
"  Concerning  the  collection  for  the  saints,  as  I  have  given 
order  to  the  churches  of  Galatia,  even  so  do  ye.  Upon 
the  first  day  of  the  week  let  every  one  of  you  lay  by  him 
in  store,  as  God  hath  prospered  him,  that  there  be  no  gath- 
erings when  1  come."  Here  a  collection  for  the  poor 
saints  was  recommended  to  be  made  on  every  first  day  of 
;the  week.  But  why  on  this  day,  rather  thin  any  other, 
sunless  it  was  that  the  church  was  then  statedly  assem- 
bled together  for  religious  worship  on  the  christian  Sab- 
bath.?» 

From  the  preceding  texts  we  learn  that  it  was  custom- 
ary for  the  Apostles  and  primitive  disciples  statedly  to 
meet  together  for  rehgious  worship  on  the  first  day  of  the 
week,  and  that  Christ  signally  honoured  that  day,  which  af- 
fords at  least  a  strong  presumptive  argument,  of  the 
change  of  the  Sabbath  from  the  seventh  to  the  first  day  of 
the  week. 

Again  Rev,  i.  10.  the  first  day  of  the  week  is  called  the 
Lord's  day.  "  I  was  in  the  Spirit  on  the  Lord's  day." 
By  the  Lord's  day  is  evidently  meant  the  first  day  of  the 
week,  so  called  because  Christ  the  Lord  on  this  day  arose 
trom  the  dead.  This  is  confirmed  by  the  circumstance 
that  the  primitive  church  called  the  first  day  of  the  week 
the  Lord's  day.  From  this  text  we  learn  that  Christ  lays 
a  peculiar  claim  to  the  first  day  of  the  week  as  his;  which 
proves  tliat  it  is  to  be  observed  as  holy  time,  and  there- 
fore is  the  christian  Sabbath. 

In  addition  to  the  foregoing  proofs  drawn  from  Scrip- 
ture, we  may  observe  that  the  first  day  of  the  week  was 
kepi  bv  the  christian  church  from  the  earliest  times.  Ig- 
natius who  li^  ed  in  the  beginning  of  the  second  century  ad- 
v^ised  every  one  who  loved  Christ  to  celebrate  the  Lord'? 


THE   FOURTH   COMMANDMENT.  161 

day,  which  was  consecrated  to  his  resurrection  ;  and  he 
calls  it  the  queen  and  chief  of  all  days.  Justin  Martyr, 
who  lived  in  the  middle  of  the  second  century,  hath  this 
sentence  in  his  writings,  "  on  the  day  which  the  Heathen 
call  Sunday,  all  who  live  in  cities  or  villages  meet  to- 
gether in  the  same  place,  where  the  writings  of  the  Apos- 
tles and  prophets  are  read,"  and  in  the  third  century  we 
have  frequent  proof  that  the  christians  were  distinguish- 
ed by  the  character  of  observers  of  the  Lord's  day.  The 
history  of  the  church  in  the  earliest  ages  of  Christianity 
prove  that  the  first  day  of  the  week  was  then  observed  as 
the  christian  Sabbath,  which  affords  an  argument  that 
this  was  the  apostolic  practice. 

Another  argument  may  be  drawn  from  this  considera- 
tion that  God  in  his  providence  has  owned  the  first  day 
of  the  week  as  the  Sabbath,  by  peculiarly  making  it  a 
blessing  to  thousands  in  their  conversion,  and  comfort. — 
In  addition  to  all  this  there  seems  a  great  propriety  in  a 
change.  For  the  Sabbath  was  instituted  on  the  seventh 
day,  in  commemoration  of  the  completion  of  the  work  of 
creation;  but  the  work  of  redemption,  which  was  finished 
on  the  first  day,  when  Christ  arose  from  the  dead,  was  a 
still  greater  work.  Besides  by  observing  the  first  day  of 
the  week  we  commemorate  both  the  great  works  of  crea- 
tion  and  redemption — of  creation,  by  keeping  one  day  in 
seven,  and  of  redemption,  by  observing  the  first  day  of  the 
week. 

We  proceed  to  make  a  few  observations  on  the 

IV.  Point  proposed,  viz.  when  does  the  Sabbath  be- 
gin ?  On  this  question  I  shall  say  but  little.  Christians 
differ.  We  begin  the  Sabbath  with  the  beginning  of  the 
civil  day,  or  at  midnight.  A  large  and  pious  portion  of 
the  church  in  our  own  country  begin  it  in  the  evening. 
The  reason  they  give  for  this  is,  that  the  Jews  began  the 
vSabbath  in  the  evening  by  divine  direction.  Thus  we 
read.  Lev.  xxiii.  32.  "  from  even  unto  even,  shall  ye  cel- 
ebrate your  Sabbath."  But  to  this  it  is  answered,  that  this 
law  respected  a  ceremonial  Sabbath,  or  the  great  day  of 
atonement,  which  is  here  called  a  Sabbath.  And  although 
it  is  probable  that  the  Jewish  weekly  Sabbath  did  begin 
in  the  evening,  yet  it  is  not  entirely  certain.  The  follow- 
ing passage  has  been  quoted  to  prove  that  it  did  not.  Mat. 
xxviii.  1.  "In  the  end  of  the  Snbbatb,  as  it  besjan  to  dawn 

VOL.  ir.        21 


162  SERMON    LXVIIL 

towards  the  first  day  of  the  week" — This  text  seems  to 
intimate  that  the  end  of  the  Jewish  Sabbath,  and  there- 
fore the  beginning,  w  as  not  in  the  evening  ;  but  towards 
the  dawn. 

That  the  christian  Sabbath  ought  to  begin  in  the  mor- 
ning rather  than  the  evening,  may  be  argued  from  the  fol- 
lowing considerations. 

1.  It  appears  that  the  first  day  of  the  week  at  the  time 
of  our  Saviour's  resurrection,  began  in  the  morning.  This 
appears  from  the  passage  just  quoted.  Mat.  xxviii.  1. 
"  In  the  end  of  the  Sabbath  as  it  began  to  dawn  towards 
the  first  day  of  the  week."  And  also  John  xx.  19.  "the 
same  day  (that  is  the  day  on  w  hich  Christ  arose)  at  eve- 
ning being  the  first  day  of  the  week."  From  this 
text  it  appears  that  the  evening  after  and  not  the  evening 
before  belonged  to  the  first  day. 

2.  Christ  arose  early  in  the  morning,  and  not  in  the  eve- 
ning, and  therefore  as  we  keep  the  first  day  of  the  week, 
in  commemoration  of  his  resurrection,  there  is  a  propri- 
ety in  beginning  the  Sabbath  in  the  morning. 

3.  There  appears  to  be  a  peculiar  fitness  in  beginning 
the  Sabbath  in  the  morning ;  for  by  beginning  it  in  the 
evening,  we  should  either  be  obliged  to  lose  the  afternoon 
from  worldly  business,  to  prepare  our  minds  ;  or  else 
rush  at  once  from  the  world  to  the  devotions  of  the  Sab- 
bath. And  our  devotions  would  soon  be  interrupted  by 
the  nio-ht.  And  the  follovvino;  evening  it  would  be  lawful 
to  engage  in  worldly  avocations,  which  seems  improper 
immediately  after  the  holy  exercises  of  the  day.  And  es- 
pecially as  but  little  business  can  be  attended  to,  in  the 
evening  after  the  Sabbath  ;  many  temptations  are  held 
out  to  visiting,  and  worldly  conversation  and  amusements, 
which  have  a  great  tendency  to  destroy  the  seriousness, 
which  may  have  been  produced  through  the  day.  For 
these  reasons  the  morning  is  preferable  to  the  evening  as 
the  time  to  commence  the  Sabbath. 

And  perhaps  we  may  say  that  in  keeping  the  Sabbath, 
it  is  proper  to  begin  and  end  it  at  the  same  time  that  we 
begin  and  end  the  other  days  of  the  week.     We  ought  to, 
keep  one  whole  day  in  seven,  and  this  ought    to  be   the  " 
first  day  in  the  reckoning. 


SERMON  LXIX, 

THE   FOURTH    COMMANDMENT. 
EXODUS    XX.    8,   9,  10,  11. 

'*  Remember  the  Sabbath  day  to  keep  it  holy.  Six  day  a 
shalt  thou  labour  and  do  all  thy  work  ;  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God :  in  it  thou  shalt  not  do  any  ivork, 
thou,  nor  thy  so?^  nor  thy  daughter,  thy  man  servant, nor  thy  maid 
servant,  nor  thy  cattle,  nor  thy  stranger  that  is  within  thy  gates  : 
For  in  six  days  the  Lord  made  heaven  and  earth,  the  sea  and  all 
that  in  them  is,  and  rested  the  seventh  day  :  ivherefore  the  Lord 
blessed  the  Sabbath  day  and  hallowed  it^  . 


In  the  last  discourse  it  was  shown  that  the  Sabbath  wap 
instituted  at  the  creation,  that  it  is  of  moral  and  perpetual 
obligation,  and  that  it  has  been  changed  from  the  seventh 
to  the  first  day  of  the  week  ;  some  observations  were 
made  on  the  time  when  it  begins.  We  proceed  now  to 
consider  the  duties  required,  and  the  sins  forbidden  in  the 
iburth  commandment. 

I.  The  duties  required. 

"  Questson  58.  What  is  required  in  the  fourth  commaml- 
ment  f 

The  fourth  corhmandment  requircth  the  keeping  holy  to  God 
such  set  times  as  he  hath  appointed  in  his  ivord,  expressly  one 
whole  day  in  seven  to  be  a  holy  Sabbath  to  himself'' 

The  inquiry  arises  here,  whether  under  the  New-Tes- 
tament dispensation,  we  are  required  to  keep  any  set 
time  as  holy  besides  the  Sabbath  ?  I  answer  No.  Be- 
cause God  alone  has  the  right  of  instituting  holy  time.— • 
Under  the  Old  Testament  dispensation  he  did  institute  a 
number  of  holy  days,  which  made  a  part  of  the  ceremo- 
nial law,  which  was  abrogated  by  the  coming  of  Christ. 
But  we  read  of  no  new  days  appointed  in  the  New  Tes- 
tament ;  and  therefore  we  are  not  bound  to  observe  any. 

As  to  days  of  fasting  and  thanksgiving,  they  are  occa- 
sionally proper.     But  no  stated  seasons  or  days  are  to  be 


164  .SEKMON    LXIX. 

observed  for  these  purposes  ;  because  none  are  appoint- 
ed in  the  Scriptures.  The  Scriptures  warrant  us  to  set 
apart  a  season  for  special  thanksgiving,  when  we  have 
received  special  mercies,  and  a  season  for  special  fasting 
and  humiliation  when  visited  with  special  calamities. — 
We  are  therefore  to  judge  when  we  are  called  to  observe 
such  days,  by  the  aspects  of  divine  providence.  But  ex- 
cept these  occasional  days  which  are  to  be  pointed  out 
by  the  aspects  of  divine  providence,  we  are  bound  to  keep 
no  time  as  holy  except  one  whole  day  in  seven,  which  is 
the  first  day  of  the  week,  or  the  christian  Sabbath.  This 
includes  not  merely  an  artificial  day,  extending  from  the 
rising  to  the  setting  of  the  sun  ;  but  a  natural  day  of  twen- 
ty four  hours,  or  the  one  seventh  part  of  a  week. 

The  manner  in  which  this  day  is  to  be  kept,  we  have 
stated  in  our  Catechism  in  answer  to  the  60th  question. 

"  Hoiv  is  the  Sabbath  to  be  sanctified  ? 

The  Sabbath  is  to  be  sanctijied  by  an  holy  resting  all  that 
day^  even  from  such  worldly  employments  and  recreations  as  are 
lawful  on  other  days,  and  spe?iding  the  icholc  time  in  the  public 
and  private  exercises  of  God's  worship  ;  except  so  much  as  is 
to  be  taken  up  in  the  works  of  necessity  and  mercy. 

It  is  scarcely  necessary  to  mention  that  the  due  sanc- 
tification  of  the  Sabbath  requires  us  to  abstain  from 
things  at  all  times  sinful.  Breaking  of  God's  command- 
ments is  at  all  times  forbidden  ;  but  more  especial- 
ly on  the  Sabbath  day.  Sin,  always  wrong,  becomes 
aggravated  by  being  committed  on  this  day.  But  we  are 
required  on  this  day  to  abstain,  not  only  from  those  things 
which  are  at  all  times  sinful ;  but  also  from  those  worldly 
employments  and  recreations,  which  are  on  other  days 
lawful. 

1.  It  is  our  duty  to  rest  from  worldly  labour.  This  is 
explicitly  enjoined  in  the  fourth  commandment  "  the  se- 
venth day  is  the  Sabbath  of  the  Lord  thy  God  ;  in  it  thou 
shalt  not  do  any  work."  Every  kind  of  secular  business 
is  to  be  rested  irom  on  this  day. 

To  this  general  rule  there  are  two  exceptions,  viz. 
works  of  necessity,  and  works  of  mercy.  Works  of  ne- 
cessity are  such  as  refreshing  ourselves  by  food,  taking 
care  of  beasts,  defending  ourselves  against  enemies,  extin- 
o-uishing  fires,  and  attendance  of  the  sick  by  physicians. 
These  and  all  other  works  of  real  necessity,  are  lawful  ori 


THE  FOURTH  COMMANDMENT.  165 

flic  Sabbath  day.  For  "  the  Sabbath  was  made  for  man, 
and  not  man  for  the  Sabbath."  Mark  ii.  27.  Aiidour  Sa- 
viour by  his  example  sanctioned  the  peri'ormanceof  works 
of  necessity  on  the  Sabbath  dr.y.  But  it  becomes  ub 
to  be  careful  that  we  do  not  take  imaginary,  for  real  ne- 
cessities, on  this  day,  and  thereby  incur  the  displeasure 
of  God. 

Works  of  mercy  are  also  to  be  excepted  ;  such  as  sa- 
ving the  life  of  a  beast,  visiting  the  sick,  administering  to 
the  wants  of  the  distressed,  relieving  the  necessities  of 
the  poor,  and  such  like  works.  For  in  reference  to  the 
Sabbath,  our  Saviour  quoted  this  text,  "  I  will  have  mer- 
cy and  not  sacrifice."  Mat.  xii.  7.  And  our  Saviour  fre- 
quently sanctioned  the  performance  of  works  of  mercy,  by 
his  own  example. 

2.  It  is  our  duty  on  this  day  to  rest,  not  only  from 
worldly  labour,  but  also  from  those  worldly  recreations, 
which  may  be  lawful  on  other  days.  It  is  not  a  day  for 
worldly  pleasures  any  more  than  worldly  employments. 
Thus  we  read  Is.  Lviii.  13.  "  If  thou  turn  away  thy  foot 
from  the  Sabbath,  from  doing  thy  pleasure  on  my  holy 
day,  not  doing  thine  own  ways,  nor  finding  thine  own 
pleasure."  Here  we  are  required  to  refrain  from  do- 
ing and  finding  our  own  pleasure  on  the  Sabbath  day. 

3.  The  rest  of  the  Sabbath  is  not  merely  a  cessation 
from  worldly  labour  and  recreations ;  but  it  is  a  holy  rest, 
in  which  we  are  to  be  actively  engaged  in  the  service  of 
God.  The  command  is,  "  remember  the  Sabbath  day,  to 
keep  it  liolyy  And  in  other  places  we  read,  "  the  se- 
venth day  is  the  Sabbath  of  rest,  an  holy  convocation." 
Lev.  xxiii.  3.  "And  call  the  Sabbath  a  delight  the  holy 
of  the  Lord,  honourable,  and  shalt  honour  him."  Is.  Lviii. 
13.  It  is  our  duty  to  "  spend  the  whole  time  in  the  pub- 
lic and  private  exercises  ofGod's  worship,  except  so  much 
as  is  to  be  taken  up  in  the  works  of  necessity  and  mer- 
cy." Preparation  should  be  made  the  evening  before, 
by  a  seasonable  dispatch  of  our  worldly  business,  and  by 
endeavouring  to  compose  our  minds  for  the  sacred  duties 
of  the  day,  and  to  get  them  into  a  devotional  frame.  Of 
this  preparation  for  the  Sabbatli  we  have  an  example  in 
the  pious  Nehemiah.  "  And  it  came  to  pass,  that  wh'^n 
the  gates  of  Jerusalem  began  io  be  dnrk, />"/() ?\c  theSabbcfk^ 
I  commanded  that  the  gates  shouW  be  shut,  and  charged 


166  SERMON    LXIX 

that  they  should  not  be  opened  till  after  the  Sabbatli." — 
Preparation  for  the  Sabbath  the  evening  before  is  prac- 
tised by  the  most  eminently  pious  christians ;  and  the 
benefits  they  receive  from  the  practice  afford  an  argu- 
ment in  favour  of  the  duty.  And  probably  one  reason 
why  so  many  professing  christians  receive  so  little  bene- 
fit from  the  Sabbath  is  a  neglect,  seasonably  to  dispatch 
worldly  business,  and  duly  to  prepare  for  this  holy  day. — 
Hence  instead  of  entering  upon  the  day  with  a  spiritual 
and  lively  frame  of  mind,  they  enter  upon  it  with  languor, 
and  a  worldly  spirit. 

Through  the  Sabbath  we  ought  to  be  in  a  holy  frame 
of  mind.  Like  John,  we  ought  to  be  in  the  Spirit  on  the 
Lord's  day."  Rev.  i.  10.  God  requires  the  heart  in  all 
our  service.  We  are  to  keep  the  Sabbath  holy  ;  but  ex- 
ternal holiness  w  ill  not  be  acceptable,  without  a  corres- 
ponding holiness  of  heart.  Having  a  holy  frame  of  mind, 
the  Sabbath  is  to  be  spent  in  the  public,  and  private  exer- 
cises of  God's  M'orship. 

It  is  our  duty  to  attend,  when  we  have  opportunity,  on 
the  public  worship  of  God's  house.  Thus  the  Sabbath 
is  called  "  an  holy  convocation.'^''  Lev.  xxiii.  3.  That  is  a 
day  of  solemn  assembling  together  for  the  worship  of  God. 
Isaiah  prophesying  of  the  latter  day  glory  of  the  church, 
foretold,  "  and  it  shall  come  to  pass,  that,  from  one  Sab- 
bath to  another,  shall  all  flesh  come  to  worship  before  me, 
saith  the  Lord."  Is.  Lxvi,  23.  The  example  of  our  Sa- 
viour has  also  taught  the  duly;  for  we  read, "  and  he 
came  to  Nazareth  where  he  had  been  brought  up;  and 
as  his  custom  was,  he  went  into  the  synagogue  on  the 
Sabbath  day."  Luk.  iv.  16.  When  we  are  not  employed 
in  public  worship,  we  ought  to  be  engaged  in  family  and 
private  devotions ;  such  as  reading  the  Scriptures,  and 
other  books  on  religious  subjects,  meditation  on  divine 
things,  self-examination,  prayer  in  our  families  and  our 
closets,  catechising  and  instructing  those  under  our  care, 
and  the  like.     We  proceed, 

II.  To  take  a  cursory  view  of  the  sins  forbidden  in  the 
fourth  commandment. 

Question  61.  "  The  fourth  commandment  forhiddeih  the 
omission  or  careless  pej'forinance  of  the  duties  required^  and  the 
profaning  the  day  by  idleness^  or  doing  that  which  is  in  itself 
sinfnl ;  or  by  nnnccessary  thoughts^  words^  or  icorks,  abont 
worhjly  employments  or  recreations.'''' 


THE   FOURTH   COMMANDMENT.  167 

'  1.  The  Sabbath  is  broken,  by  omitting  to  perform  the 
duties  required.  Wherever  a  duty  is  commanded,  the 
omission  of  it  is  sin.  Hence,  they  who  neglect  to  attend 
upon  public  worship,  except  when  necessarily  prevented; 
and  they  who  omit  family  and  private  devotion  on  this  day 
are  transgressors  of  the  law  respecting  the  Sabbath. 

2.  They  who  externally  engage  in  the  duties  of  the 
Sabbath  but  perform  them  in  a  careless  manner,  without 
a  devotional  frame  of  mind,  are  also  transgressors  of  the 
fourth  commandment.  For,  "  God  is  a  Spirit ;  and  they 
that  worship  him,  must  worship  him  in  spirit  and  in  truth." 
John  iv.  24.  x\nd  thq  Jews  of  old  were  severely  reprov- 
ed, and  threatened,  because  they  drew  near  to  the  Lord 
with  their  mouth  and  honoured  him  with  their  lips,  while 
their  hearts  were  removed  far  from  him.     Is.  xxix.  13. 

3.  The  Sabbath  is  profaned  by  spending  the  day  in 
idleness  and  sloth.  Th0  Sabbath  is  a  day  of  rest ;  but  it 
is  a  holy  rest.  It  is  a  day  of  rest  from  labour  ;  but  at  the 
same  time  a  resting  in  God,  or  in  the  performance  of 
those  duties  of  devotion,  which  are  a  delightful  rest  to  the 
holy  soul.  The  word  Sabbath  signifies  rest.  And  we  are 
told,  "  there  remaineth  a  rest  (or  Sabbath)  to  the  peo- 
ple of  God,"  Heb.  iv.  9.  This  rest  or  Sabbath  remain- 
eth in  heaven,  which  will  be  an  eternal  rest,  or  continual 
Sabbath.  But  the  rest  of  heaven  will  not  be  enjoyed  in 
idleness  or  sloth.  On  the  contrary  the  saints  there  will 
continually  be  most  actively  engaged  in  the  service  ot 
God  ;  and  will  not  cease  day  nor  night,  praising  and  ser- 
ving him.  The  Sabbath  here  below  is  a  type  of  the  hea- 
venly rest,  and  therefore  is  not  to  be  spent  in  idleness  and 
sloth.  But,  alas  !  it  is  too  often  thus  spent.  Many  make 
it  a  point  to  indulge  themselves  in  sleeping  much  longer 
on  this  holy  morning,  than  on  any  other.  This  practice 
is  certainly  a  breach  of  this  commandmpnt,  and  shows  for- 
cibly, where  the  hearts  of  such  persons  are.  When  they 
are  to  engage  in  the  business  of  the  world,  they  can  be 
up  betimes  ;  but  when  they  are  called  especially  to  en- 
gage in  holy  exercises,  and  this  too  but  one  day  in  seven, 
they  will  suffer  a  considerable  portion  of  this  small  pro- 
portion of  time  to  pass  away,  before  they  rise  from  their 
beds.  And  many  of  such  persons,  after  they  have  risen, 
spend  the  greater  part  of  the  remainder  of  the  day  in  idle- 
ness and  sloth  ;  and  the  Sabbath  is  to  them  a  weariness, 


168  SERMON   LXIX. 

saying  with  some  of  old,  "  what  a  weariness  is  it  ?"  Mai, 
i.  1 3.  "  When  will  the  new  moon  be  gone,  that  we  may 
sell  corn  ?  and  the  Sabbath,  that  we  may  set  forth  wheat?" 
Am.  viii.  5.  How  can  such  persons  reasonably  expect 
to  be  admitted  into  the  holy  and  active  rest,  which  re- 
maineth  for  the  people  of  God  in  heaven  ?  and  how  would 
they  be  happy  there,  where  the  Sabbath  will  never 
end  ? 

4.  The  Sabbath  is  broken  by  an  indulgence  in  worldly 
thought  and  worldly  conversation  on  this  day.  The  law 
ofGod  is  spiritual  and  extends  to  the  thoughts  of  the 
heart  as  well  as  to  the  external  actions ;  and  what  ever 
would  be  wrong  if  it  were  acted  out,  is  also  wrong  in 
thought,  and  that  it  is  wrong  to  indulge  ourselves  in  world- 
ly conversation  on  the  Sabbath,  is  evident  from  Is.  Lviii. 
13.  where  speaking  our  own  words  on  this  day  is  con- 
demned. Alas  !  how  often  do  even  professing  christians 
transgress  by  indulging  themselves  in  worldly  conversation 
on  this  day. 

5.  The  Sabbath  is  grossly  violated  by  following  world- 
ly business  on  this  day.  Worldly  labour  is  expressly  pro- 
hibited in  the  commandment  itself  "  The  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God,  in  it  thou  shalt  not  do 
amj  ivork.^''  The  same  is  taught  in  other  passages  of 
Scripture  in  which  the  pursuit  of  worldly  business  is  con- 
demned ;  as  in  Neh.  xiii.  15.  "  In  those  days  saw  I  in 
Judah  some  treading  wine  presses  on  the  Sabbath,  and 
bringing  in  sheaves,  and  lading  asses :  as  also  wine,grapes 
and  figs,  and  all  manner  of  burdens,  which  they  brought 
ipto  Jerusalem  on  the  Sabbath  day  :  and  I  testified  a- 
gainst  them  in  the  day  wherein  they  sold  victuals.  There 
dwelt  men  of  Tyre  also  therein,  which  brought  fish,  and 
all  manner  of  ware,  and  sold  on  the  Sabbath  unto  the 
children  of  Judah,  and  in  Jerusalem.  Then  I  contended 
with  the  nobles  of  Judah,  and  said  unto  them,  what  evil 
thing  is  this  that  ye  do,  and  profane  the  -abbath  day  ? 
Did  not  your  fathers  thus,  and  did  not  our  God  bring  all 
this  evil  upon  us,  and  upon  this  city?  yet  ye  bring  more] 
wrath  upon  Israel  by  profaning  the  Sabbath."  ^o  alsoi 
Jer  xvii.  21,22  "  Thus  saith  the  Lord,  take  heed  to  your-j 
selves,  and  oear  no  burden  on  the  Sabbath  day,  nor  bring! 
it  in  by  the  gates  of  Jerusalem  ;  neither  carry  forth  a' 
burden  out  of  your  houses  on  the  Sabbath  day,  neither  do 


THE    FOURTH   COMMANDMENT.  169 

ye  any  work  ;  but  hallow  ye  the  Sabbath  day,  as  I  com- 
manded your  fathers."  Hence  it  is  evident  that  any  kind 
of  worldly  employment,  except  works  of  necessity  and 
mercy,  is  a  profanation  of  the  Sabbath. 

Alas  !  in  this  way,  this  day  is  doubtless  much  profa- 
ned. Some  on  this  day  especially  in  a  busy  season,  pub- 
licly pursue  their  worldly  occupations  ;  and  others  do  it 
more  privately.  Travelling  on  business,  wliere  necessi- 
ty does  not  imperiously  compel,  sailing  of  vessels,  except 
over  public  ferries  when  cases  of  necessary  travelling  oc- 
cur, and  on  open  seas,  the  running  of  stages,  driving  mar- 
ket wagons,  taking  droves  of  cattle  to  market,  working 
in  factories  of  different  kinds,  selling  and  buying  fish, 
meat,  vegetables,  or  any  thing  else,  preparing  meat  ibr  the 
Monday  market,  posting  books,  writing  letters  of  busi- 
ness, planning  and  arranging  business  to  be  executed  on 
other  days  of  the  week — all  these  practices  are  flagrant 
breaches  of  the  fourth  commandment.  A  worldly  spirit, 
disregarding  the  authority  of  God,  may  form  excuses  to 
justify  these  practices  ;  but  they  are,  nevertheless  contra- 
ry to  both  the  spirit  and  the  letter  of  the  commandment ; 
and  are  in  the  sight  of  God  profanations  of  the  Sabbath, 
and  provoke  his  wrath  upon  those  who  are  guilty  of  them. 

6.  The  Sabbath  is  violated  by  worldly  recreations,  e- 
ven  those  which  are  lawful  on  other  days.  Such  are  the  too 
common  practices  of  walking  and  riding  out  for  recrea- 
tion, giving  and  receiving  visits,  and  the  like.  That  such 
practices  are  contrary  to  the  spirit  of  the  fourth  command- 
ment, the  sincere,  and  spiritual  christian  need  scarcely  be 
told.  Fashionable  and  worldly  professors  of  rehgion, 
who  while  they  profess  to  believe  the  Scriptures,  in  fact 
are  either  strangers  to  them,  or  else  explain  away 
their  strict  and  spiritual  import,  and  are  expecting 
heaven  in  some  other  way  than  the  word  of  God  warrants, 
may  plead  for  such  recreations  as  innocent ;  but  the  word 
of  God  condemns  them  and  spiritual  christians  will  disap- 
])rovc  of  them.  The  commandment  is,  "  remember  the 
Sabbatlidayto  keep  it  holy."  We  certainly  do  not  keep 
the  day  holy,  when  we  ride  or  walk  for  our  amusement  or 
recreation ;  or  when  we  visit  and  engage  in  light  or  world- 
ly conversation.  And  the  following  text  Is.  jlviii.  13.  is 
pointedly  against  such  practices, ''  If  thou  turn  away  thy 
foot  from  the  Sabbat]],  from  doing  ihy  pleasure  on  my  holy 

VOL.  ir.         22 


170  SERMON   LXIX. 

day ;  and  call  the  Sabbath  a  dehght,  the  holy  of  the  Lord, 
honourable ;  and  shalt  honour  him,  not  doing  thine  own 
ways,  nor  finding  thine  own  pleasure,  nor  speaking  thine 
own  words."  Here  finding  our  own  pleasure  on  the  Sab- 
bath day  is  condemned  ;  and  therefore  riding  and  walk- 
ing out  for  pleasure,  and  paying  social  visits.  And  if  any 
plead  for  these  things,  they  act  contrary  to  the  word  of 
God.  Some,  thoughtless  and  gay,  impatient  of  the  re- 
straints of  the  Sabbath,  and  bent  on  pleasure,  may  dis- 
regard these  admonitions,  and  determine  to  pursue  their 
worldly  pleasures  on  the  Lord's  day.  To  such  J  w ould 
cite  the  words  of  the  wisest  of  men,  and  spoken  under 
the  inspiration  of  the  Holy  Ghost.  "  Rejoice  O  young  man 
in  thy  youth,  and  let  thy  heart  cheer  thee  in  the  days  of 
thy  youth,  and  walk  in  the  ways  of  thine  heart,  and  in  the 
sight  of  thine  eyes;  but  know  thou  that  for  all  these  things 
God  will  bring  thee  into  judgment."  Eccl.  xi  9.  You 
will  feel  differently  when  death,  which  you  now  forget, 
summons  you  to  appear  at  the  bar  of  God,  and  when  you 
come  to  stand  before  that  God  on  whose  authority  you 
now  trample,  and  whose  commandments  you  refuse  to 
obey. 

We  have  now  taken  a  cursory  view  of  the  duties  requi- 
red, and  the  sins  forbidden  in  the  fourth  commandment. 
Before  we  conclude  the  subject,  it  will  be  important  to 
remark,  that  it  is  the  duty  of  heads  of  families,  to  see  that 
the  Sabbath  is  thus  observed,  externally,  by  all  under 
their  care.  This  is  clearly  evident  from  the  words  of  the 
commandment  itself,  "  thou  shalt  not  do  any  work,  thou, 
nor  thy  son,  nor  thy  daughter,  nor  thy  man  servant,  nor  thy 
maid  servant,  nor  thy  cattle,  nor  thy  stranger  that  is  with- 
in thy  gates."  Hence  it  is  clearly  the  duty  of  heads  of 
families  to  take  care  that  their  children  and  servants,  and 
all  under  their  charge,  externally  observe  the  Sabbath 
day.  And  they  ought  to  enforce  its  observance  upon 
them  by  their  precepts,  their  example,  and  their  authori- 
ty. This  is  a  duty,  which  we  have  reason  to  fear  is  fre- 
quently neglected,  and  that  much  guilt  is  contracted  in  this 
way.  Are  there  not  some,  who  although  they  do  not  en- 
gage themselves,  in  secular  business  on  the  Sabbath  day, 
yet  permit  or  require  those  ^^  ho  belong  to  them,  or  who 
are  in  their  employ  to  labour  on  this  day  ?  The  masters 
or  the  employers,  are  in  this  case  chargeable  with  the  sin 


THE   FOURTH   COMM.VNDMENT,  171 

of  Sabbath  breaking,  as  well  as  those  who  labour  for  them. 
— Yea,  while  the  latter  are  by  no  means  excusable,  the 
former  are  the  principals  in  the  sin,  and  have  a  great 
weight  of  guilt  resting  upon  their  souls  ;  for  they  not  only 
ruin  tlieir  own  souls,  but  by  their  advice,  or  their  authori- 
ty, and  the  temptation  of  gain  which  they  hold  out,  are 
accessory  to  the  eternal  ruin  of  the  souls  of  others.  Again, 
are  their  not  many,  who  suffer  their  children  and  servants 
and  others  under  their  care,  to  take  their  own  pleasure 
on  the  Sabbath  day  ?  and  stroll  about  the  streets,  and 
fields,  or  go  abroad  on  parties  of  pleasure,  and  oftentimes 
engage  in  conduct  which  would  be  wicked  and  disgrace* 
ful  on  any  day.  Such  heads  of  families  are  partakers  in 
these  sins  of  those  under  their  care  ;  and  are  with  them 
chargeable  with  great  guilt  in  the  sight  of  God. 

In  the  conclusion  of  this  discourse,  be  exhorted,  my 
hearers,  to  compare  yourselves  with  the  law  of  God  which 
we  have  been  considering.  Doubtless  on  the  compari- 
son, we  will  all  have  reason  to  say,  we  have  come  short 
of  our  duty,  and  have  transgressed.  And  perhaps  some 
of  you  will  be  compelled  to  acknowledge,  at  the  bar  of 
your  consciences  that  you  have  often  been  guilty  of  those 
more  flagrant,  and  gross  violations  which  have  been  point- 
ed out.  By  the  law  is  the  knowledge  of  sin.  Let  us  in 
the  glass  of  the  law  behold  our  sins,  and  be  convinced  of 
them  ;  let  a  sense  of  our  sins  drive  us  to  Christ  for  par- 
don ;  and  let  us  be  more  careful  in  future  to  remember 
the  Sabbath  day  to  keep  it  holy.  Many  and  weighty 
motives  urge  to  a  strict  observance  of  this  commandment. 
Such  as  the  goodness  of  God  in  allowing  us  such  a  large 
portion  of  time  for  our  own  employments;  his  claiming  the 
Sabbath  as  his  own,  and  enforcing  our  observance  of  it 
by  his  authority  ;  his  own  example;  the  blessing  he  has 
put  upon  it,  making  it  a  blessing  to  nations,  and  to  individ- 
uals, both  in  a  temporal  and  spiritual  respect,  when  it  is 
duly  observed  ;  and  the  civil  consequences,  of  transgres- 
sing this  commandment,  both  to  individuals  and  the  com- 
munity. But  these  reasons  shall  be  the  subject  of  anoth- 
er discourse.— 


SERMON  LXX. 

THE    FOURTH    COMMANDMENT. 

EXODUS  XX.  8,  9,  10,  11. 

''''Remember  the  Sabbath  day  to  keep  it  holy.  Six  days 
shalt  thou  labour  and  do  all  thy  work  ;  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God :  in  it  thou  shaltnot  do  any  ivork, 
ihoUi,  nor  thy  son,  nor  thy  daughter,  thy  man  servant,nor  thy  maid 
servant,  nor  thy  cattle,  nor  thy  stranger  that  is  within  thy  gates  : 
For  in  six  days  the  Lord  made  heaven  and  earth,  the  sea  and  all 
that  inthemis^  and  rested  the  seventh  day :  wherefore  the  Lord 
blessed  the  Sabbath  day  and  hallowed  it.'''' 


In  the  preceding  discourse  were  pointed  out,  the  man- 
ner, in  which  the  Sabbath  is  to  be  sanctified,  and  what 
acts  are  a  breach  of  the  law  respecting  this  institution. — 
It  was  then  shown  that  it  is  our  duty  to  rest  from  all  se- 
cular business,  and  worldly  recreations ;  and  to  spend 
the  whole  time  in  the  public  and  private  exercises  of 
God's  worship,  except  so  much  of  it  as  is  to  be  taken  up 
in  the  works  of  necessity  and  mercy  And  it  was  also 
shown  how  this  commandment  is  broken ;  viz.  by  the 
omission  or  careless  performance  of  the  duties  required, 
by  spending  the  day  in  idleness,  by  worldly  thoughts  and 
conversation,  by  following  our  worldly  business,  whether  in 
public  or  secret,  and  by  worldly  recreations.  It  remains 
now  to  endeavour  to  enforce  the  observance  of  the  Sab- 
bath. 

The  reasons  which  will  be  urged  are  contained  in  the 
commandment  itself  in  these  words.  "  Six  days  shaltthou 
labour  and  do  all  thy  work  ;  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God — For  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea  and  all  that  in  them  is, 
and  rested  the  seventh  day ;  wherefore  the  Lord  blessed 
the  Sabbath  day."  Or  as  they  are  stated  in  our  Cate- 
chism in  answer  to  the  62d  question. 

"  What  are  the  reasons  annexed  to  the  fourth  command' 
ment  ? 


THE  FOURTH  COMMANDMENT.  173 

The  reasons  annexed  to  the  fourth  commandment  are  God''s 
allowing  us  six  days  of  the  iveek  for  our  own  employment,  his 
challenging  a  special  propriety  in  the  sevenths,  his  own  example, 
and  his  blessing  the  Sabbath  dayP 

According  to  this  answer,  the  reasons  annexed  to  the 
fourth  commandment  to  enforce  obedience  to  it  are  four 
viz. 

I.  God's  allowing  us  six  days  of  the  week  for  our  own 
employments. 

II.  His  challenging  a  special  propriety  in  the  seventh, 
as  peculiarly  his  own. 

III.  His  own  example. 

IV.  His  blessing  the  Sabbath  day. 

To  these  reasons  your  attention  is  invited  in  the  ensu- 
ing discourse. 

I.  The  first  reason  why  we  should  observe  the  Sabbath 
day  is  that  God  has  allowed  us  six  days  of  the  week  for 
our  own  employments.  "  Six  days  shalt  thou  labour  and 
do  all  thy  work."  God  has  an  indubitable  right  to  all  our 
time,  and  therefore  certainly  has  a  right  to  dispose  of  it 
as  he  pleases.  But  he  has  given  us  a  large  portion,  in 
which  to  pursue  our  worldly  business,  and  has  reserved  a 
small  portion,  only  the  one  seventh  part,  to  be  specially 
and  exclusively  devoted  to  his  immediate  service.  He 
has  therefore  been  very  kind  to  us,  and  it  is  highly  equi- 
table that  we  should  devote  to  him  that  small  proportion 
which  he  has  reserved  for  himself  And  it  is  certainly 
very  unreasonable,  that  where  God,  who  has  a  right  to 
all  our  time,  has  given  us  six  days  out  of  seven   for  our 

•  own  employments,  we  should    encroach  upon  the  seventh, 
and  take  this  also. 

II.  The  second  reason  given  is  God's  challenging  a 
special  propriety  in  the  seventh  day  as  peculiarly  his 
own.  "  The  seventh  day  is  the  Sabbath  of  the  Lord  thy 
God."  In  these  words  God  asserts  his  authority  over  us, 
and  right  to  appoint  a  Sabbath,  and  lays  a  peculiar  claim 
to  this  day  as  his  property  ;  and  it  is  sacrilege  or  robbery 
ofGod,  to  devote  this  day  to  our  own  worldly  purposes, 
or  to  spend  it  in  a  way  different  from  what  God  has  com- 
manded us  to  do. 

HI.  The  duty  of  observing  the  Sabbath  is  enforced  by 
the  example  of  God.  "  In  six  days  the  Lord  made  hea- 
ven and  earth,  the  sea  and  all  that  in  them  is,  and  rested 


174  SERMON    LXX. 

the  seventh  day."  The  ways  of  the  Lord  are  perfect,  and 
therefore  his  example,  as  far  as  it  is  imitable,  ought  to  be 
followed  by  us  ;  and  we  ought  to  be  diligent  in  our  re- 
spective lawful  callings  six  days  of  the  week,  and  on  the 
seventh  we  ought  to  rest  from  our  worldly  employments, 
and  spend  it  in  the  duties  of  devotion. 

IV.  The  last  reason  given  for  the  observance  of  the 
Sabbath  day  is  that  God  has  blessed  it.  "  Wherefore  the 
Lord  blessed  the  Sabbath  day."  By  the  Lord's  blessing 
the  Sabbath  day,  we  are  to  understand,  that  he  hath  put 
his  blessing  upon  it,  and  makes  it  a  blessing  especially  to 
those  who  keep  it  aright.  And  if  there  is  a  blessing  con- 
nected with  the  observance  of  this  day,  it  is  implied  that 
a  curse  is  connected  with  the  breach  or  neglect  of  it. 

It  has  been  and  still  is  a  great  blessing  both  in  a  tem- 
poral and  spiritual  respect ;  and  the  breach  of  it  has  been 
and  still  is  followed  with  present  loss  and  eternal  ruin. 

That  the  Sabbath  is  a  blessing  appears  from  the  decla- 
ration of  our  Saviour,  Mark,  ii.  27.     "  The  Sabbath  was 
made  for  man" — that  is,  it  was  made  for  the  good  of 
man. 

The  same  appears  from  several  texts  of  Scripture  in 
which  promises  are  made  to  the  observance  of  this 
day.  In  Lev.  xxvi.  we  read  that  the  Lord  having  com- 
manded the  IsraeHtes  to  keep  his  Sabbaths,  made  ma- 
ny precious  promises  to  them  in  case  of  their  obedience  ; 
such  as  rain  in  due  season,  plenty  in  all  their  borders,  vic- 
tory over  their  enemies,  peace,  religious  privileges,  and 
the  presence  and  favour  of  God.  We  have  also  several 
promises  both  of  a  temporal  and  spiritual  nature,  made  to 
obedience  to  this  commandment,  in  the  following  text. — 
Is.  Lvi.  4.  7.  "  Thus  saith  the  Lord  unto  the  eunuchs 
that  keep  my  Sabbaths.  Even  unto  them  will  I  give  in 
mine  house,  and  within  my  walls,  a  place  and  a  name  bet- 
ter than  of  sons  and  of  daughters  :  I  will  give  them  an  ev- 
erlasting name  that  shall  not  be  cut  off!  Also  the  sons  of 
the  stranger,  that  join  themselves  to  the  Lord,  to  serve 
him,  and  to  love  the  name  of  the  Lord,  to  be  his  servants, 
every  one  that  keepeth  the  Sabbath  from  polluting  it — 
Even  them  will  I  bring  to  my  holy  mountain,  and  make 
themjoyful  in  my  house  of  prayer  :  their  burnt  offerings 
and  their  sacrifices  shall  be  accepted  upon  mine  altar." 
Is.  Lviii.  13.  14.     '•  If  thou  turn  away  thy   foot  from   the 


THE  FOURTH   COMMANDMEMT.  175 

Sabbath,  from  doing  thy  pleasure  on  my  holy  day;  and 
call  the  Sabbath  a  delight,  the  holy  of  the  Lord,  honoura- 
ble ;  and  shalt  honour  him,  not  doing  thine  own  ways,  nor 
finding  thine  own  pleasure,  nor  speaking  thine  own  words: 
Then  shalt  thou  delight  thyself  in  the  Lord  ;  and  I  will 
cause  thee  to  ride  upon  the  high  places  of  the  earth,  and 
feed  thee  with  the  heritage  of  Jacob  thy  father."  And  just 
before  the  Babylonish  captivity,  when  the  Jews  had  be- 
come exceedingly  degenerate,  the  prophet  Jeremiah, 
while  he  was  denouncing  the  heavy  judgments  of  God  a- 
gainst  them,  was  commissioned  to  say  to  them  Jer.  xvii- 
24, 26.  '•  And  it  shall  come  to  pass,  if  ye  diligently  heark- 
en unto  me  saith  Lord,  to  bring  in  no  burden  through  the 
gates  of  this  city  on  the  Sabbath  day,  but  hallow  the  Sab- 
bath day,  to  do  no  work  therein  ;  then  shall  there  enter  in- 
to the  gates  of  this  city  kings  and  princes  sitting  upon  the 
throne  of  David,  riding  in  chariots,  and  on  horses,  they 
and  their  princes,  the  men  of  Judah  and  the  inhabitants 
of  Jerusalem  ;  and  this  city  shall  remain  forever."  All 
these  promises  which  have  been  quoted  teach  us  that  the 
Sabbath  is  a  great  blessing,  and  that  in  observing  it,  there 
is  great  reward. 

The  same  is  taught  also  by  the  threatenings  denoun- 
ced against  the  transgressoi's  of  this  commandment.  A- 
mong  the  Israehtes  the  Lord  directed  that  the  Sabbath- 
breaker  should  be  put  to  death.  And  we  have  an  in- 
stance Numb.  XV.  32.  &;c.  where  this  law  was  by  the  ex- 
press direction  of  God  executed.  In  Lev.  xxvi.  the  Lord 
threatened  the  Israelites,  if  they  did  not  keep  his  Sab- 
bath, with  numerous  and  terrible  judgments,  such  as 
sickness,  drought,  wild  beasts,  war,  pestilence,  and  fa- 
mine ;  and  if  they  would  not  reform  under  all  these  judg- 
ments, that  then  their  cities  should  be  laid  wase,  their 
tianctuaries  and  their  land  be  dessolated,  and  they  be 
scattered  among  the  Heathen.  And  Jer.  xvii.  27.  he 
threatened  them,  "  if  ye  will  not  hearken  unto  me  to  hal- 
low the  Sabbath  day,  and  not  to  bear  a  burden,  even  en- 
tering iii  at  the  gates  of  Jerusalem  on  the  Sabbath  day  ; 
then  will  I  kindle  a  fire  in  the  gates  thereof,  and  it  shall 
devour  the  palaces  of  Jerusalem,  and  it  shall  not  be 
quenched."  These  threatenings  hold  up  a  warning  to 
Sabbath-breakers,  and  shew  that  they  not  only  lose  tlie 
blessing  promised  to  those  who  observe  this  day ;  but  al- 
so bring  positive  misery  upon  themselves. 


176  SERMON    LXX 

The  advantages  of  the  Sabbath,  and  that  therefore  it  is 
a  blessing  may  be  proved  by  several  other.considerations. 
We  shall  consider  its  advantages  to  individuals,  both  in 
a  temporal  and  spiritual  respect,  and  then  show  that  it  is 
also  a  blessing  to  the  community  at  large. 

1.  The  institution  of  the  Sabbath  is  a  great  blessing  to 
individuals  in  a  temporal  respect.  The  constitution  of 
man  is  such  that  a  day  of  rest  from  bodily  labour  and 
employment  is  necessary  to  refresh  and  invigorate  it ;  and 
especially  have  servants  who  are  doomed  to  constant  la- 
bour a  necessity  of  such  a  day  of  rest.  And  we  find  Deut. 
V.  15.  this  given  as  a  reason  for  the  observance  of  the 
Sabbath,  "  that  thy  man-servant  and  thy  maid-servant 
may  rest  as  well  as  thou."  In  this  way  the  Sabbath,  by 
that  rest  which  it  affords  from  bodily  labour,  promotes  a 
man's  temporal  happiness  ;  and  by  guarding  his  health, 
and  the  vigour  of  his  constitution  is  calculated  eventually 
to  advance  his  estate. 

Again,  that  an  observance  of  the  Sabbath  is  calcula- 
ted to  advance  a  man's  estate  is  proved  from  this  consid- 
eration— Sabbath-breaking  greatly  tends  to  harden  the 
heart  and  lessen  and  destroy  the  fear  of  God,  and  thus 
proves  an  inlet  to  many  other  vices  which  retard  the  ac- 
quisition of  property,  and  oftentimes  greatly  injure  it. — 
Further,  where  the  head  of  a  family  by  his  example,  or 
connivance,  or  authority,  causes  those  under  his  care  to 
break  the  Sabbath,  they  will  be  much  less  likely  to  be 
faithful  to  his  interest,  than  if  they  paid  a  conscientious 
regard  to  this  day,  and  attended  upon  its  instructions. — 
For  its  instructions  are  calculated  to  repress  vicious  in- 
clinations, and  strengthen  virtuous  resolutions,  and  pro- 
mote a  conscientious  regard  to  duty.  And  the  servant 
who  has  no  fear  of  God  before  his  eyes,  and  who  can 
without  hesitation  rob  God,  will  not  be  as  likely  to  be 
faithful  to  his  master's  interests  as  one  who  is  actuated 
by  regard  to  the  authority  of  God.  Thus  the  obser- 
vance of  the  Sabbath  will  be  likely  to  make  those  un 
der  our  care,  or  in  our  employ,  more  faithful  to  our  inter- 
ests and  thus  promote  our  temporal  advantage. 

In  further  confirmation  of  the  position  that  a  man's  tem- 
poral interestis  best  promoted  by  an  observance  of  the 
Sabbath,  let  us  recur  to  facts.  Go  to  our  jails,  and  in- 
quire into  the  history  of  those  there  confined  for  crimes, 


THE   FOURTH    COMMANDMENT.  177 

and  who  by  their  crimes  have  ruined  their  families,  and 
I  beheveyou  will  almost  universally  find  that  they  were 
Sabbath-breakers.  Yea  I  believe  that  generally,  you  will 
find,  that  that  course  of  wickedness  which  has  led  to  the 
penitentiary  and  the  gallows,  commenced  in  Sabbath- 
breaking.  "  Many  malefactors,  (says  an  eminent*  writer 
on  the  Sabbath)  at  their  last  hour  have  acknowledged 
that  Sabbath-breaking  was  their  leading  sin,  and  the  oc- 
casion of  all  the  rest  of  their  wicked  courses."  Another 
tauthor  remarks,  "  that  he  doth  not  know  that  ever  he 
observed  any  repentance  in  a  malefactor  who  did  not  bit- 
terly lament  his  neglect  of  his  duty  to  God  on  that  day." 
Go  again  into  places  where  the  Sabbath  is  generally  dis- 
regarded, and  contrast  the  temporal  prosperity  of  the  peo- 
ple, with  that  of  those  who  live  where  the  Sabbath  is 
carefully  observed  ;  and  which  will  you  find  most  flour- 
ishing ?  I  feel  no  hesitation  in  saying  that  I  believe  the 
comparison  will  be  in  favour  of  the  places  where  the 
Sabbath  is  observed. — These  facts  all  undeniably  prove 
that  a  man's  temporal  interest,  is  best  advanced  by  a 
careful  observance  of  the  Sabbath  day. 

The  same  is  further  forcibly  established,  by  this  con- 
sideration, that  we  are  dependent  on  the  Providence  of 
God  to  prosper  our  exertions  to  obtain  wealth.  And  can 
we  reasonably  expect  his  blessing,  when  in  direct  oppo- 
sition to  his  command  clearly  made  known  unto  us,  we 
take  his  time  to  advance  our  object  ?  I  believe  that  Pro- 
vidence often  signally  blasts  the  exertions  of  those  who 
make  encroachments  on  his  day.  Numerous  instances  in 
confirmation  of  this  remark  might  be  adduced  both  from 
history  and  from  our  own  acquaintance  with  the  world. — 
The  judgments  of  God  have  been  signally  pointed  against 
this  ■  sin  ;  and  by  one  stroke  of  heaven,  the  Sabbath- 
breaker  has  often  lost  more,  than  all  the  gains  of  the  Sab- 
bath ;  and  the  Lord  has  taken  away  his  unlawful  gain,  or 
that  which  he  got  by  robbing  him  of  his  time,  if  I  may  so 
speak,  with  heavy  interest.  Yea  oftentimes  he  has  sum- 
moned the  sinner  to  his  bar,  in  the  very  act  of  breaking 
the  Sabbath.  A  very  large  proportion  of  those  fatal  ac- 
cidents of  which  we  weekly  hear,  1  believe  takes  place  on 
the  Sabbath  day  ;  and  the  subjects  of  them  are  Sabbath- 

•VVillison.    fTurner. 

n.  VOL.        2.3 


J7iJ  SERMON   LXX. 

breakers.  Hereby  God  is  constantly  holding  up  a  warn* 
ing  against  this  sin.  But  alas  !  One  of  the  crying  sins  of 
mankind  is,  they  discern  not  the  operations  of  the  di- 
vine hand.  But  supposing  we  do  not  see  in  every  case 
immediate  marks  of  the  divine  displeasure,  blasting  the  ef- 
forts of  the  Sabbath-breaker,  yet  in  these  cases  I  believe 
he  often  does,  though  insensibly,  so  withhold  his  blessing 
as  to  prevent  his  prosperity.  And  I  exceedingly  doubt 
my  brethren,  whether  a  man  ever  advanced  his  temporal 
interest,  by  taking  the  Lord's  time  in  which  to  do  it.  And 
if  any  do  appear  to  prosper  in  this  course,  I  hesitate  not  to 
say  their  prosperity  is  cursed,  and  they  are  heaping  trea- 
sure together  for  the  last  days.  And  here  permit  me  to 
subjoin  a  quotation  from  the  writings  of  that  eminent  ci- 
vilian. Sir  Matthew  Hale  lord  chief  justice  of  the  king's 
bench,  England.  "  I  have  found  (said  he)  by  a  strict  and 
diligent  observation,  that  a  due  observing  the  duty  of  the 
Lord's  day,  hath  ever  had  joined  to  it  a  blessing  upon  the 
rest  of  my  time  ;  and  the  week  that  hath  been  so  begun, 
hath  been  blessed  and  prosperous  to  me  :  And,  on  the 
other  side,  when  I  have  been  negligent  of  the  duties  of 
this  day,  the  rest  of  the  week  hath  been  unsuccessful  and 
unhappy  to  my  secular  employments.  And  this  I  do  not 
write  lightly  or  inconsideiately,  but  upon  a  long  and 
sound  observation  and  experience."  Again  in  another 
place  he  saith, "  1  thank  God,  I  ever  found  that  in  the 
strictest  observations  of  the  times  of  his  worship,  J  ever 
met  with  the  best  advantage  to  my  worldly  occasions ; 
and  that  whenever  my  worldly  occasions  encroached 
upon  those  times,  I  met  with  disappointment,  though  in 
things  of  the  most  probable  success.  It  hath  been  and 
ever  shall  be  to  me,  a  conviction  beyond  all  argument, 
and  demonstration  whatsoever,  that  God  expects  the  ob- 
servation of  his  times.  It  would  be  a  sad  presage  unto 
me,  of  the  severe  anger  of  my  Maker,  if  my  inadvertence 
should  cast  me  upon  a  temporal  undertaking  upon  this 
day,  and  that  it  should  prosper."  From  all  the  preced- 
ing remarks  we  confidently  conclude  that  the  Sabbath  is 
a  temporal  blessing  to  individuals. 

2.  We  proceed  next  to  show  that  it  is  a  spiritual  bles- 
sing. Admitting  that  man  has  an  immortal  soul,  that  he 
is  destined  for  another  and  eternal  state  of  existence,  and 
that  he  must  possess  the  religion  of  the  Scriptures  to  be 


THE  FOURTH   COMMANDMENT.  179 

m  favour  with  God,  and  secure  his  future  happiness,  then 
the  Sabbath  is  a  great  spiritual  blessing  ;  for  it  is  signally 
calculated  to  promote  his  spiritual  and  eternal  interests. 
It  peculiarly  calls  his  attention  every  seventh  day  to  the 
care  of  his  soul,  and  to  preparation  for  eternity.  If  it 
were  not  for  the  Sabbath  many  could  find  no  time  for 
gaining  a  knowledge  of  these  important  concerns  ;  and 
most  of  those  who  have  time,  would  not  take  it.  We 
know  even  among  us,  notwithstanding  all  the  seriousness 
which  is  excited  in  our  minds  on  the  Sabbath,  the  busi- 
ness and  amusements  of  the  world  frequently,  in  the  short 
period  of  a  week,  almost  eradicate  all  that  we  have  gained 
on  the  Sabbath.  What  then  would  be  the  case  if  we  had 
no  Sabbath  ?  The  proneness  of  man  to  forget  God  and  ne- 
glect eternity,  is  so  great,  that  we  have  reason  to  believe 
religion  would  be  banished  from  the  earth.  The  Sabbath 
is  the  grand  palladium  of  religion,  and  this  the  enemies  of 
piety  well  know  ;  and  never  was  a  more  promising  ef^ 
Ibrt  made  to  destroy  religion,  than  that  not  long  since 
made  by  a  European  nation  to  blot  out  the  memory  of 
the  Sabbath,  by  converting  the  week  into  a  decade.  Thou- 
sands of  souls  now  on  earth  and  ten  thousand  times  ten 
thousand,  who  surround  the  throne  in  heaven  can  from 
experience  bear  testimony  to  the  importance  of  the  Sab- 
bath in  promoting  the  spiritual  and  eternal  interests  of  the 
soul,  and  therefore  that  it  is  a  great  spiritual  blessing. 

3.  The  Sabbath  has  been  and  still  is  a  blessing  to  the 
community  at  large,  and  Sabbath  breaking  has  injured  and 
ruined  nations.  It  is  certain  that  religion  is  necessary  to 
the  well  being  of  civil  society.  This  is  acknowledged  e- 
ven  by  infidel  politicians.  But  as  has  just  been  shown  the 
institution  of  the  Sabbath  is  of  the  highest  importance  to 
religion.  The  conclusion  necessarily  follows,  that  the  ob- 
servance of  the  Sabbath  is  of  high  importance  to  the  well- 
being  of  civil  society.  Again  it  is  certain  that  the  fear  of 
a  Supreme  Being  is  of  the  utmost  importance,  and  abso- 
lutely necessary  to  the  well-being,  if  not  the  very  exis- 
tence of  civil  society.  This  has  a  powerful  influence  to 
restrain  from  those  secret  crimes,  which  might  be  per- 
petrated, and  which  would  much  disturb,  if  not  destroy 
civil  society.  But  of  the  important  influence  of  the  Sab- 
bath to  promote  the  fear  of  God,  there  can  be  no  reason- 
able doubt.    Hence  we  again  draw  the  conclusion  that 


180  SERMON    LXX 

the  Sabbath  is  a  great  blessing  to  civil  society.  This  is 
true  under  every  form  of  government ;  but  more  especial- 
ly under  a  republican  form,  such  as  ours.  To  the  well-be- 
ing of  this  form  of  government,  virtue  in  the  people  is 
more  especially  necessary.  Virtue  is  allowed  by  the  wis- 
est politicians  to  be  the  very  spring  of  a  republican  gov- 
ernment. Reason  and  the  example  of  republics  which 
have  existed  in  the  world  both  teach  us  that  when  a 
general  corruption  of  manners  takes  place,  a  republi- 
can government  cannot  continue  to  exist.  Hence,  as  the 
Sabbath  has  a  most  important  influence  on  the  preserva- 
tion and  promotion  of  virtue  among  a  people  ;  its  ohser- 
vance  is  of  peculiar  importance  to  a  republic,  and  there- 
fore to  our  country. 

This  is  the  leading  principle  on  which  legislators  have 
enacted  laws  to  enforce  the  observance  of  the  Sabbath. — 
It  is  of  importance  to  the  interests  of  society.  And  here 
it  may  be  proper  to  remark  that  we  have  an  additional 
reason  why  we  should  observe  the  Sabbath,  or  at  least  ab- 
stain from  the  external  breaches  of  it,  in  this  consideration, 
the  laws  of  our  State  require  it ;  and  if  we  respect  the 
laws  framed  by  men  of  our  ow  n  choice,  and  would  main- 
tain the  character  of  good  citizens,  we  are  bound  to 
obey. 

Further  the  word  and^providence  of  God  teach  us  that 
the  observance  of  the  Sabbath  is  of  advantage  to  the  com- 
munity. Many  promises  as  we  have  already  seen  were 
made  to  the  nation  of  Israel  in  case  they  observed  this  in- 
stitution, and  many  judgments  were  denounced  against 
them  in  case  they  disregarded  it.  And  these  promises 
and  threatenings  were  fulfilled.  While  the  nation  gene- 
rally kept  the  Sabbath  they  prospered  ;  but  w  hen  they 
did  not  they  were  brought  into  affliction.  And  Sabbath- 
breaking  was  a  leading  sin  which  provoked  God  to  send 
from  time  to  time  his  heav^y  judgments  upon  them  ;  and 
this  was  especially  the  sin  for  which  their  land  was  deso- 
lated, and  its  inhabitants  carried  captive  into  Chaldea. — 
Thus  we  read  Ez.  xx.  13,  15, 16.  "  The  house  of  Israel 
rel  idled  against  me  in  the  wilderness — my  Sabbaths  they 
greatly  polluted :  then  I  said,  I  would  pour  out  my  fury 
upon  them  in  the  wilderness  to  consume  them.  I  lifted 
up  my  hand  unto  them  in  the  wilderness,  that  I  would  not 
bring  them  into  the  land  which  I  had  given  them ;  be- 


THE  FOURTH  COMMANDMENT.  181 

cause  they  polluted  my  Sabbaths."  From  this  passnge 
we  learn  that  Sabbath-breaking  was  a  leading  cause  of  the 
judgments  which  the  Israelites  sufflu'ed  in  the  wilderness. 
And  that  this  was  one  principal  procuring  cause  of  the 
heavy  calamities  which  they  suffered  from  the  Chrddeans, 
appears  from  the  following  texts,  Ez.  xxii.  8,  13.  15 — 
*•  Thou  hast  despised  mine  holy  things,  and  hast  profaned 
my  Sabbaths.  Behold  therefore  I  will  scatter  thee  among 
the  Heathen,  and  disperse  thee  in  the  countries,  and  will 
consume  thy  filthiness  out  of  thee."  2  Chron.  xxxvl.  21. 
the  historian  having  given  an  account  of  the  destruction  of 
Jerusalem,  and  the  captivity  of  the  Jews  by  the  Chal- 
deans, adds,  "  to  fulfil  the  word  of  the  Lord  by  the 
mouth  of  Jeremiah,  until  the  land  had  enjoyed  her  Sab- 
baths :  for  as  long  as  she  lay  desolate  she  kept  Sabbath  to 
fulfil  three  score  and  ten  years."  And  also,  Neh.  xiii. 
17,  18*  "  Then  I  contended  with  the  nobles  of  Judah,  and 
said  unto  them,  what  evil  thing  is  this  that  ye  do,  and  pro- 
fane the  Sabbath  day  ?"  Did  not  your  fathers  thus,  and 
did  not  our  God  bring  all  this  evil  upon  us,  and  upon  this 
city  ?  yet  ye  bring  more  wrath  upon  Israel,  by  profa- 
ning the  Sabbath."  In  these  judgments  whirh  came  up- 
on Israel,  all  nations  who  live  under  the  light  of  revelation 
have  a  warning  against  this  sin.  And  since  the  law  re- 
specting the  Sabbath  is  still  in  force,  we  have  reason  to 
believe  that  when  nations  now  generally  neglect  and  trans- 
gress the  Sabbath  they  will  be  visited  with  thedivine  judg- 
ments. And  we  have  every  reason  to  believe  that  Sab- 
bath-breaking has  been  one  principal  cause  of  the  awful 
judgments  which  the  nations  have  in  modern  times  experi- 
enced. 

We  shall  now  close  this  subject  with  a  few  reflec- 
tions. 

From  what  has  been  said,  it  is  evident  the  Sabbath  is  a 
benevolent  institution,  and  was  appointed  by  the  benevo- 
lent Creator  for  the  good  of  man.  It  is  calculated  to  pro- 
mote the  interests  of  society,  and  advance  the  temporal, 
spiritual,  and  eternal  happiness  of  individuals.  We  ought 
therefore  highly  to  prize  it,  be  thankful  to  God  for  it,  and 
carefully  observe  it  and  see  that  it  is  observed  by  all  un- 
der our  care. 

Many  of  you  my  hearers  I  believe  do  esteem  this  day, 
a  delight,  the  holy  of  the  Lord,  and  honourable ;  and   do 


182  SERMON    LXX. 

observe  and  are  thankful  for  it.  But  are  there  not  some 
here  and  multitudes  in  our  land,  who  pay  little  or  no  re- 
gard to  this  day,  but  hve  in  the  habitual  and  open  neglect 
and  violation  of  its  duties  ?  Such  are  injuring  themselves 
in  this  world,  and  are  ruining  their  souls  forever.  And  the 
evil  does  not  terminate  with  themselves  ;  if  it  did,  it 
would,  though  great,  be  comparatively  less.  But  by  their 
authority,  influence,  and  example,  they  are  leading  oth- 
ers into  the  same  sin  and  ruin.  They  are  greatly  injuring 
the  cause  of  religion  ;  they  are  poisoning  the  pub- 
lic morals ;  they  are  provoking  the  judgments  of  God 
upon  our  country  ;  and  are  doing  much  to  destroy 
our  religious  and  civil  institutions,  and  to  banish  religion, 
virtue,  and  civil  liberty  from  our  land.  And  are  not  such 
persons  highly  criminal  .'^  And  \nhei/  are  criminal,  what 
must  we  think  of  those  who  go  still  further,  and  trampling 
on  human  and  divine  authority,  and  setting  at  defiance 
the  laws  of  their  country,  and  the  laws  of  God  not  only 
break  the  Sabbath,  but  oppose  every  attempt  at  reforma- 
tion in  this  respect  ?  Surely  the  judgments  of  Heaven 
will  sooner  or  later  overtake  these  persons.  And  we 
have  reason  to  fear  will  also  fall  upon  a  land,  where  such 
a  spirit  prevails. 

If  it  were  not  for  the  despised  remnant,  who  respect 
the  institution  of  the  Sabbath,  and  w  ho  are  endeavour- 
ing, by  their  prayers,  their  example,  their  influence,  and 
their  exertions,  to  stem  the  torrent  of  vice  and  avert  the 
judgments  of  heaven,  our  land  would  doubtless  soon  ex- 
perience the  desolating  judgments  of  a  sin-hating  God. — 
Let  those  who  respect  and  love  the  Sabbath,  use  all  law- 
ful and  practicable  exertions  to  maintain  it.  It  is  the 
grand  palladium  of  our  inestimable  rehgious  and  civil  in- 
stitutions. If  the  former  be  destroyed,  the  latter  must  go 
with  it.  But  my  hearers  God  will  not  suffer  it  to  be  de- 
stroyed. He  has  maintained  it  in  all  ages,  and  he  will 
slill  maintain  it,  against  the  joint  attempts  of  wicked  men 
and  devils.  Yea  we  have  reason  to  believe  the  time  is 
near  at  hand,  when  he  will  either  convert  the  enemies  of 
the  Sabbath  into  friends,  or  destroy  them.  For  the  time 
will  come,  and  we  hope  it  is  nigh,  when  according  to  pro- 
phecy, "  from  one  Sabbath  to  another,  shall  all  flesh 
come  to  worship  before  ttie  Lord."  Is.  lxvi.  23.  The 
next  verse  teaches  us  what  will  then  have  become  of  Sab- 


THE   FOURTH   COMMANDMENT.  •        183 

bath-breakers.  "  x\nd  they  (tliat  is  all  flesh  who  keep  the 
Sabbath  and  come  to  worship  before  the  Lord)  shall  go 
forth,  and  look  upon  the  carcases  of  the  men  that  have 
transgressed  against  me  ;  for  their  worm  shall  not  die, 
neither  shall  their  tire  be  quenched;  and  they  shall  be  an 
abhorring  unto  all  flesh. 

And  now  let  me  earnestly  exhort  those  who  have  been 
in  the  habit  of  violating  the  Sabbath,  to  break  off  from 
this  sin  and  "  remember  the  Sabbath  day  to  keep  it  holy. 
Consider  attentively  the  reasons  which  have  been  offer- 
ed, and  let  them  have  their  due  weight  upon  your  minds. 
If  you  have  any  regard  to  the  principles  of  equity,  ob- 
serve the  Sabbath,  for  God  has  given  you  six  days  out  of 
seven.  Ought  you  not  then  to  devote  the  seventh  to  his 
service.'^  If  you  have  any  regard  to  theauthority  of  God, 
by  whom  you  must  soon  be  judged,  keep  the  Sabbath,  for 
it  is  his  command.  If  you  have  any  respect  to  his  exam- 
ple, rest  on  the  Sabbath,  for  he  has  set  you  this  example. 
And  if  you  have  any  regard  to  his  blessing,  keep  the 
Sabbath,  for  he  has  blessed  it,  and  appointed  it  to  be  a 
blessing.  Would  you  prosper  in  your  temporal  pursuits  ? 
Would  you  avoid  the  blasts  of  heaven  on  your  pursuits 
and  possessions  ?  Would  you  not  have  your  very 
blessings  cursed  ?  Would  you  leave  an  inheritance  to 
your  children  without  the  curse  of  God  entailed  upon  it? 
Keep  the  Sabbath  and  see  that  it  is  observed  by  all 
under  your  care.  Do  you  love  your  country  ?  Have 
you  any  regard  to  its  welfare  ?  Would  you  promote 
its  happiness,  and  prevent  its  ruin  ?  Have  you  any 
respect  to  the  laws  of  your  country ;  and  would  you 
maintain  a  just  claim  to  the  character  of  good  citizens  ? 
Cease  to  violate  the  Sabbath.  And  above  all  would 
you  avoid  eternal  perdition  ?  Would  you  not  destroy 
your  souls  forever  ?  And  be  instrumental  in  the  de- 
struction of  the  souls  of  others  ?  Then  cease  from  the 
sin  of  Sabbath-breaking,  and  remember  the  Sabbath 
day  to  keep  it  holy.  My  hearers,  the  truth  of  God  is  be- 
fore you, — enforced  by  numerous  and  solemn  considera- 
tions. If  Sabbath-breakers  are  determined  to  go  on,  I 
am  clear  of  your  blood,  I  have  warned  you.  Remember 
you  act  contrary  to  light,  and  I  have  no  doubt  contrary 
to  your  consciences.  It  is  at  your  peril.  And  in  the 
presence  of  God,  I  solemnly  tell  you  in  his  name,  his 
wrath  will  abide  upon  you. 


SERMON  LXXI. 

THE    FIFTH    COMMANDMENT. 
i/    DUTIES     OF     CHILDREN     TO     PARENTS. 
EXODUS    XX.    12. 

"  Honour  thy  father  and  thy  mother^  that  thy  days  may  he 
long  upon  the  land  which  the  Lord  thy  Godgiveih  thee.'''' 


The  moral  law,  summarily  comprehended  in  the  ten 
commandments,  was  written  with  the  finger  of  God,  on 
two  tables  of  stone.  The  first  table  had  written  on  it 
the  first  four  commandments,  containing  our  duty  to  God; 
and  the  second  table  had  written  on  it  the  last  six  com- 
mandments, which  contain  our  duty  to  man.  We  have 
attended  to  the  duties  of  the  first  table,  and  come  now  in 
course  to  treat  of  those  of  the  second. 

The  fifth  commandment,  respects  not  only  the  duties 
which  arise  out  of  the  relation  of  parents  and  children,  in 
their  proper  sense  ;  but  also  relative  duties  generally. 
By  father  and  mother  in  this  commandment,  we  are  to 
understand  all  superiors  in  age,  gifts,  and  authority ;  and 
consequently  by  those  who  are  commanded  to  honour 
their  father  and  mother,  we  are  to  understand  not  only 
children,  but  also  all  inferiors  in  age,  gifts,  and  station. 
In  this  sense  the  authors  of  our  catechism,  and  commen- 
tators generally  have  understood  this  commandment ;  and 
this  explanation  is  warranted  by  the  Scriptures.  Thus 
superiors  in  age  are  sometimes  called  fathers  and  moth- 
ers, as  L  Tim.  v.  1,  2.  "  Rebuke  not  an  elder,  but  en- 
treat him  as  r  father  ;  the  elder  women  as  mothers.''''  Su- 
periors in  gifts  are  also  styled  fathers :  Gen.  '\y.  20,  21  ; 
"Jabal  was  the  father  o^  such  as  dwell  in  tents,  and  of 
tjuch  as  have  cattle.  And  Jubal  was  the  father  of  all  such 
as  handle  the  harp  and  organ."  Great  men  are  some- 
times CdWed  fathers  as  was  Naaman  the  Syrian  by  his  ser- 
vants ;  II  Kings  V.  13.     Men  of  honour  and  usefulness  in 


THE   FIFTH   COMMANDMENT.  185 

the  church  are  also  sometimes  so  called.  Thus  Elisha 
called  Elijah,  father,  II.  Kings  ii.  12  ;  and  Joash  king  of 
Israel  called  Ehsha  father,  II.  Kings  xiii.  14.  And  good 
kings  and  queens  are  sometimes  called  fathers  and  mo- 
thers, as  Is.  xlix.  23.  "  And  kings  shall  be  thy  nursing 
fathers  and  their  queens  thy  nursing  mothers.^''  From 
these  and  many  other  texts,  we  are  warranted  to  explain 
the  fifth  commandment  of  the  relations  of  life  generally. 
Considered  in  this  sense,  it  will  include  not  only  the  du- 
ties and  sins  of  parents  and  children  ;  but  also  of  hus- 
bands and  wives,  masters  and  servants,  rulers  and  ruled, 
and  ministers  and  people.  To  each  of  these  relations 
we  shall  attend  in  their  order. 

The  first  relation  which  claims  our  attention  is  that  of 
parents  and  children.  The  fifth  commandment  is  partic- 
ularly addressed  to  children,  and  especially  points  out 
their  duties  ;  but  the  corresponding  duties  of  parents 
are  evidently  implied.  We  begin  with  the  duties  of 
children  towards  their  parents. 

To  point  out  and  enforce  these  duties  is  the  object  of 
the  ensuing  discourse. 

I.  What  are  the  duties  which  children  owe  to  parents  } 

These  duties  are  expressed  in  the  commandment  by 
the  word  honour^  which  must  be  taken  in  an  extensive 
latitude,  as  comprising  the  whole  duty  of  children  to- 
wards their  parents.  "  Honour  thy  father  and  thy  moth- 
er" signifies  the  same  thing  as  be  dutiful  to  them. 

1 .  It  is  the  duty  of  children  to  love  their  parents.  While 
children,  next  to  God,  they  ought  to  love  their  parents. 
Love  is  one  principle  from  which  all  their  other  duties 
ought  to  be  performed. 

2.  They  ought  to  respect  them.  This  is  taught  by  the 
letter  of  the  commandment  itself,  "  honour  thy  father  and 
thy  mother."  And  we  read,  Mai.  i.  6.  "  A  son  honoureth 
his  father" — we  ought  to  think  and  speak  respectfully  of 
them.  And  on  the  contrary  we  ought  not  to  think  con- 
temptuously of  tliem  ;  we  ought  never  to  speak  disre- 
spectfully of  them,  or  speak  in  an  impudent  or  unbecom- 
ing manner  to  them,  as  some  wicked  children  do ;  and 
wc  ought  never  to  conduct  towards  them  disrespectfully, 
or  by  our  conduct  in  life  dishonour  them.  If  they  have 
failings,  still  they  are  our  parents ;  and  their  failings  will 
not  warrant  disrespect  or  contempt  on  one  part  as  chil- 

VOL.  If,         24 


186  SERMON   LXXI. 

dren.  The  wickedness  of  such  conduct  is  clearly  taught 
in  the  following  passages  of  Scripture — Deut,  xxvii.  16. 
"Cursed  be  he  that  setteth  light  by  his  father  or  his  moth- 
er ;  and  all  the  people  shall  say,  amen."  Prov.  xx.  20. 
Whoso  curseth  his  father  or  his  mother,  his  lamp  shall  be 
put  out  in  obscure  darkness."  And  Ham  was  highly  cen- 
sured for  his  disrespect  to  his  father  Noah,  though  the 
father  had  acted  in  a  very  unbecoming  manner. 

3.  Children  ought  to  render  a  ready  obedience  to  all  the 
lawful  commands  of  their  parents.  They  ought  to  study 
to  please  them ;  and  when  they  know  their  will,  be  ready 
to  fulfil  it,  without  delay.  They  ought  to  obey,  not  from  a 
principle  of  slavish  fear,  or  because  they  are  afraid  of  cor- 
rection if  they  do  not ;  but  from  a  sense  of  duly,  and  out 
of  Jove  to  their  parents ;  and  they  ought  to  obey  all  their 
commands,  with  a  single  exception  ;  for  the  command 
of  God  is,  "  children  obey  your  parents  in  all  things." 
Col.  iii.  20. 

The  exception  alluded  to  is   this,  when  parents  com- 
mand children  to  commit  sin.     For  the  command  of  God 
is,  "children  obey  your  parents   in  the  Lord  ;  Eph.  vi.  1. 
Parents  have  a  right  to  command  their  children  ;  but  this 
right  does  not  authorize  them  to  command  their  children 
to  break  God's  laws,  or   require   children   to  obey  such 
commands.     The  authority  of  God   is   paramount  to  all 
other;  and  where  the  parents  commands  contradict  those 
of  God,  children   are  to  obey  God  rather  than  their  pa- 
rents.    For  Christ  hath  said,  Mat.  x.  37  ;    "  He  that  lov- 
eth  father  or  mother  more  than  me,  is  not  worthy  of  me." 
When  therefore  parents  impose  commands  upon  children 
to  do  things   forbidden   by  the  law  of  God,  such  as   to 
swear,  lie,  defraud,  break  the  Sabbath,  and  the  like,  chil- 
dren  are  not  under  obligations  to  obey  such  commands. 
Nay,  it  is  at  the  peril  of  incurring  God's  wrath  if  they  do. 
But  in  all  other  cases,  children  are  bound  to  obedience. 
4.  It  is  the  duty  of  children  to /ieam^ew  to  the  instructions 
of  thei/"  parents,  when  these  instructions,  are  not  sinful. 
Thus  Solomon  exhorted,  "  hear  ye  children,  the  instruc- 
tion of  a   father,  and    attend   to   know  understanding." 
Prov.  iv.  1.    It  is  an  important  duty  incumbent  on  parents 
to  instruct  their  children,  in  the  knowledge  of  the  common 
affairs  of  life,   and   especially  in    the  things    of   religion. 
And  children  ought  to  have  a  teachable  disposition,  and 


DUTIES    OP   CHILDREN   TO    PARENTS.  187 

willingly,  and   with  pleasure,  and  thankfulness,  listen  to, 
and  receive  the  instructions  of  their  parents. 

5.  Children  ought  patiently  to  submit  to  correction  frbra 
their  parents,  and  profit  by  it.  Correction  is  a  painful 
duty ;  but  it  is  an  important  one,  and  oftentimes  necessa- 
ij  for  your  good.  God  has  enjoined  it  upon  parents. 
Thus  we  read,  Prov.  xiii.  24.  "  He  that  spareth  his  rod 
hateth  his  son :  but  he  that  loveth  him  chasteneth  him  be- 
times. Prov.  xix.  28;  "Chasten  thy  son  while  there  is  hope, 
and  let  not  thy  soul  spare  for  his  crying."  Prov.  xxiii. 
13,  14  ;  Withhold  not  correction  from  the  child  :  for  if 
thou  beatest  him  with  the  rod  he  shall  not  die.  Thou 
shalt  beat  him  with  the  rod,  and  shalt  deliver  his  soul 
from  hell."  And  Prov.  xxix.  15,  17;  "The  rod  and  re- 
proof give  wisdom  :  but  a  child  left  to  himself  bringeth 
his  mother  to  shame.  Correct  thy  son,  and  he  shall  give 
thee  rest :  yea,  he  shall  give  delight  unto  thy  soul." 
From  these  texts,  children,  you  see,  that  God  commands 
parents  to  correct  you,  when  necessary,  for  your  faults ; 

/End  when  other  means  fail  to  restrain  you,  if  they  spare 
the  rod,  even  though  they  do  it  out  of  tenderness  to  you, 
it  is  a  mistaken  and  criminal  tenderness,  and  God  de- 
clares they  hate  you.  It  is  the  duty  of  parents  to  correct 
their  children  for  their  faults,  when  advice  and  admoni- 
tion fail  to  restrain  them  ;  and  it  is  the  duty  of  children 
to  receive  their  corrections  with  patience  and  submission ; 
and  instead  of  being  petulant,  and  obstinate,  and  feeling 
anger  towards  their  parents,  when  corrected,  to  be  sorry 
for  their  faults,  which  has  rendered  correction  necessary, 
and  to  resolve  to  do  so  no  more. 

6.  Once  more.  It  is  the  duty  of  children,  to  bear  with 
the  infirmities  of  their  parents,  when  they  become  old  ; 
and  then  especially  to  be  kind  to  them  and  endeavour  to 
comfort  them  ;  and  if  parents  have  become  poor  or  help- 
less, it  is  the  bounden  duty  of  children  according  to  their 
abihty  to  assist  them.  It  is  recorded  to  the  honour  of  Jo- 
seph that  he  nourished  his  aged  father  ;  Gen.  xlvii  12. 
And  the  command  of  God  is,  "despise  not  thy  mother, 
when  she  is  old  ;"  Prov.  xxiii.  22.  That  child  nmst  want 
natural  affection,  and  be  a  monster  in  human  form,  who 
has  wherewith  to  support  and  comfort  parents  in  their 
old  age  or  infirmity,  and  can  see  them  in  want  and  dis- 
tress, and  not  administer  the  needed  support  and  conso* 


iU8  SERMON    LXXI. 

lation.  And  I  may  add  further,  that  the  curse  of  God  will 
rest  upon  such  children.  Thus  I  have  pointed  out  the 
duties  of  children  to  their  parents. 

Before  we  leave  this  head  it  will  be  proper  to  inquire, 
how  long  are  the  duties  which  have  been  pointed  out, 
binding  on  children  ?  Some  of  them,  such  as  love,  re- 
spect, and  care,  and  assistance  when  necessary,  are  bind- 
ing as  long  as  the  parents  live.  But  the  parental  author- 
ity, at  least  in  a  great  degree  ceases,  when  the  child 
comes  to  mature  age  and  begins  to  act  for  itself  in  the 
world.  Until  this  period,  while  the  child  continues  un- 
der the  parents  care  and  subject  to  his  direction  and 
controul,  it  is  his  duty  to  obey,  but  after  this  period  the 
strict  obligation  to  obedience  ceases  ;  and  though  the 
child  is  bound  to  love  and  honour  his  parents,  and  re- 
spect their  advice,  yet  perhaps  we  may  safely  say,  pa- 
rents have  no  right  to  impose  commands,  or  go  any  fur- 
ther than  to  give  advice. 

II.    We  proceed   to  enforce  the  duty  which  children 
owe  to  parents. 

1.  The  duties  which  we  have  pointed  out  are  highly 
reasonable.  When  we  consider  that  parents  were  the  in- 
struments of  their  being ;  when  we  consider  the  helpless 
state  of  the  child  in  infancy,  and  its  dependent  state  in 
childhood  and  youth  ;  when  we  consider  what  parents 
have  borne  for  their  children  ;  when  we  reflect  on  the 
great  care  necessary  in  infancy  ;  and  oftentimes  the 
sleepless  nights  they  have  spent,  and  in  time  of  sickness 
the  painful  watchings  they  have  endured,  and  the  dread- 
ful anxiety  they  have  felt,  lest  they  should  die  and  not 
live  ;  when  we  consider  the  care,  anxiety,  and  trouble 
which  children  give  parents  during  the  whole  period  of 
their  tender  years,  the  expense  of  their  support  and  edu- 
cation, and  their  exertions  to  render  them  comfortable 
and  respectable  in  life,  and  even  after  the  parents  them- 
selves are  gone — ^when  we  consider  all  these  things,  must 
we  not  without  hesitation  subscribe  to  the  reasonable- 
ness of  the  duty  in  all  the  extent  in  which  it  has  been  ex- 
plained, "  Honour  thy  father,  and  thy  mother  ?"  The 
duty  of  children  to  parents  is  founded  in  the  nature  of 
things.  Reason  teaches  us  it  is  right,  that  children 
should  love,  respect,  and  obey  their  parents,  hearken  to 
their  instructions,  submit  to  their  corrections,  and  when 


DUTIES    OF   CHILDREN    TO    PARENTS.  189 

ihey  are  old,  bear  with  their  infirmities,  and  if  necessary, 
exert  themselves  to  give  them  a  comfortable  maintenance. 
My  young  friends  let  me  exhort  you  seriously  to  reflect 
on  this  subject.  Think  what  your  parents  have  endured 
for  you,  of  the  months  they  nursed  you  in  your  helpless 
infancy,  of  their  anxiety  for  you  during  the  thoughtless 
years  of  childhood,  and  of  the  anxiety  they  still  feel  du- 
ring the  period  of  giddy  youth.  Some  of  you  have  per- 
haps often  been  sick  even  before  the  time  of  which  you 
now  have  any  recollection.  Think  of  the  attention  you 
then  received  from  your  parents,  of  the  anxious  days  and 
the  sleepless  nights  they  then  spent,  of  the  achings  of 
heart  which  they  then  endured,  while  your  life  hung  in 
suspense ;  and  perhaps  under  God,  you  owe  it  to  their 
unremitted  care  and  attention  that  you  are  now  alive  and 
in  health.  And  can  you  now  refuse  them  love,  respect, 
and  obedience }  Can  you  now  do  an  action  which 
would  give  them  a  moment's  pain  }  Much  less,  can  you 
by  your  conduct  give  them  more  anxiety  and  pain  than 
your  helpless  infancy  occasioned }  Can  you  by  your 
disobedience,  rend  the  hearts  of  your  parents  }  Espe- 
cially can  you  renew  with  increased  acuteness  the  pangs 
of  the  mother  that  bare  you  ^  Is  that  mother  pious  ? 
And  is  she  travailing  in  birth  for  your  soul  until  Christ  be 
formed  within  you  }  And  do  you  turn  a  deaf  ear  to  her  pi- 
ous counsels  and  reproofs  }  Ah  !  cruel  youth  !  you  are 
acting  contrary  to  every  principle  of  reason,  and  every 
dictate  of  nature.  Cease  from  your  disobedience,  and 
cruelty  ;  and  be  persuaded  by  all  that  your  parents  have 
done  and  endured  and  are  still  doing,  to  do  your  duty  to 
them. 

2.  This  duty  is  enforced  by  the  precepts  of  the  word  of 
God.  The  command  in  our  text  is  positive,  "honour  thy 
father,  and  thy  mother."  Similar  to  this  are  several  oth- 
er passages  of  Scripture,  such  as  the  following.  Lev.  xix. 
3.  "  Ye  shall  fear,  every  man,  his  mother  and  his  father." 
Prov.  iv.  1.  '•  Hear  ye  children,  the  instruction  of  a  fa- 
ther, and  attend  to  know  understanding."  Prov.  i.  8. 
"  My  son  hear  the  instruction  of  thy  father,  and  forsake 
not  the  law  of  thy  mother."  Prov.  vi.  20.  "  My  son,  keep 
thy  fathers  commandment,  and  forsake  not  the  law  of 
thy  mother."  Prov.  xxiii.  22.  ''Hearken  unto  thy  father 
that  begat  thee,  and  despise  not  thy  mother  when  she  is 


190  SERMON    LXXL 

old."  Eph.  vi.  1.  "  Children  obey  your  parents  in  the 
Lord  :  for  this  is  right."  And  Col,  iii.  20.  "  Children  o- 
bey  your  parents  in  all  things."  Such  are  the  commands 
of  God,  in  his  word  on  this  subject.  Children  and  youth, 
do  you  regard  the  authority  of  the  great  God,  who  has  the 
right  of  authority  over  you,  in  whose  hands  you  are,  and 
to  whom  you  must  one  day  give  an  account  ?  then  honour 
your  father  and  mother  ;  for  this  is  his  command. 

3.  This  duty  is  enforced  by  the  promises  which  God 
hath  made  to  the  obedient.  He  has  declared  filial  obedi- 
ence to  be  well-pleasing  to  him,  Col.  iii.  20.  "  Children, 
obey  your  parents  in  all  things  :  for  this  is  well-pleasing 
unto  the  Lord."  And  when  he  gave  the  commandment 
on  Sinai,  he  annexed  a  promise  to  it.  "  Honour  thy  father, 
and  thy  mother,  that  thi/  days  may  be  loiig  upon  the  land 
which  the  Lord  thy  God  giveth  thee."  In  the  repetition  of 
this  commandment,  Deut.  v.  16.  the  promise  is  expressed 
a  little  more  full.  "  Honour  thy  father  and  thymother,  as 
the  Lord  thy  God  commanded  thee,  that  thy  days  may  be 
prolonged ;  and  that  it  may  go  well  with  thee  in  the  land 
which  the  Lord  thy  God  giveth  thee."  This  commandment 
is  quoted,  with  a  little  variation  in  the  promise,  by  the 
Apostle  Eph.  vi.  2,  3.  "  Honour  thy  father  and  mother, 
which  is  the  first  commandment  with  promise,  that  it  may 
be  well  with  thee,  and  that  thou  mayest  hve  long  on  the 
earth."  Hence  we  learn  that  God  is  well  pleased  with 
filial  obedience,  and  that  he  has  promised  temporal  bles- 
sings to  obedient  children.  This  promise  was  not  made 
exclusively  to  the  Jews  ;  for  the  ten  commandments  were 
intended  for  all  ages  of  the  world  ;  and  the  Apostle  quotes 
the  promise  to  enforce  filial  obedience  on  the  children  of 
christians.  The  import  and  force  of  this  promise  are  well 
explained  in  our  Catechism. 

"  The  reason  annexed  to  theffth  commandment  is  a  promise 
of  long  life  and  prosperity,  as  far  as  it  shall  serve  for  God's  glo- 
ry, and  their  own  good,  to  all  such  as  keep  this  commandment. ''' 

This  is  a  promise  of  a  long  and  prosperous  life  to  obe- 
dient children.  This  was  probably  more  frequently  ful- 
filled, in  the  letter  of  it,  under  the  Old  Testament  than 
now.  The  promise  is  probably  more  frequently  fulfilled 
now  by  spiritual  blessings.  But  still  I  believe  it  is  often 
literally  fulfilled,  of  which  we  may  be  convinced  by  care- 
fully observing  the  dealings  of  divine  providence,  towards 


DUTIES  OP  CHILDREN  TO  PARENTS.  191 

those  who  have  faithfully  discharged  their  duty  towards 
their  parents.  There  is  no  duty  which  God  appears  more 
si2;nally  to  follow  with  temporal  prosperity  than  this. — 
Would  you  then,  my  young  friends,  have  the  blessing  of 
heaven  to  crown  your  days  with  temporal  prosperity,  hon- 
our your  parents.. 

4.  God  has  in  the  strongest  manner  expressed  his  ab- 
horrence of  disobedience  in  children,  and  pronounced  dread- 
ful woes  against  them.  In  that  dreadful  catalogue  of  the 
sins  of  the  Gentile  world  which  is  recorded  in  the  first 
chapter  of  the  epistle  to  the  Romans,  disobedience  to 
parents  is  mentioned,  and  classed  with  the  enormous  sins 
of  murder,  hating  God,  covenant-breaking,  and  want  of  na- 
tural affection.  And  the  same  Apostle  in  his  epistle  to 
Timothy,  speaking  of  the  perilous  times  that  should  come 
in  the  last  days,  gives  as  the  reason,  that  men  would  be 
great  sinners  ;  and  he  enumerates  a  catalogue  of  most  a- 
trocious  sinners  and  classes  among  them  the  disobedient 
to  parents.  These  passages  show  that  this  is  a  heinous 
sin.  And  if  we  look  through  the  Scriptures  we  shall  find 
many  threatenings  denounced  against  the  transgressors  of 
this  commandment.  In  the  Jewish  law,  God  directed 
that  the  obstinately  disobedient  child  should  be  put  to 
death  ;  as  we  read  Deut.  xxi.  18,  21.  "If  a  man  have  a 
stubborn  and  rebellious  son,  which  will  not  obey  the  voice 
of  his  father,  or  the  voice  of  his  mother,  and  that  when  they 
have  chastened  him,  will  not  hearken  unto  them :  then  shall 
his  father  and  his  mother  lay  hold  on  him,  and  bring  him  out 
unto  the  elders  of  his  city,  and  unto  the  gate  of  his  place  : 
and  they  shall  say  unto  the  elders  of  his  city,  this  our  son 
is  stubborn  and  rebellious,  he  will  not  obey  our  voice  ;  he 
is  a  glutton  and  a  drunkard.  And  all  the  men  of  his  city 
shall  stone  hira  with  stones,  that  he  die :  so  shalt  thou  put 
evil  away  from  among  you,  and  all  Israel  shall  hear  and 
fear."  Again  we  read  Lev.  xx.  9.  "  Every  one  that  cur- 
seth  his  father  or  his  mother,  shall  be  surely  put  to  death: 
he  hath  cursed  his  father  or  his  mother  ;  his  blood  shall 
be  upon  him."  This  law  delivered  by  God  himself  to  his 
people  of  old  shows,  the  evil  nature  of  this  crime,  and  his 
great  abhorrence  of  it.  The  great  wickedness  and  dan- 
ger of  transgressing  this  commandment  are  also  proved 
by  the  following  texts,  Deut.  xxvii.  16.  "  cursed  be  he 
that  setteth  light  by  his  father  or  his  mother:  and  all  th^- 


192  SERMON    LXXI. 

people  shall  say,  Amen."  Pro.  xx.  20.  "  Whoso  curseth 
his  father  or  his  mother,  his  lamp  shall  be  put  out  in  ob- 
scure  darkness."  And  Pro.  xxx.  17.  "  The  eye  that 
mocketh  at  his  father,  and  despiseth  to  obey  his  mother, 
the  ravens  of  the  valley  shall  pick  it  out  and  the  young  ea- 
gles shall  eat  it."  This  last  text  is  prof  ably  not  so  much 
to  be  understood  literally  as  of  the  fearful  end  to  which 
such  wicked  children  generally  come.  And  all  these 
texts  show  God's  great  displeasure  against  undutiful  chil- 
dren. 

5.  Once  more,  this  duty  is  enforced  by  examples  which 
we  have  on  record.  Christ  has  set  an  example,  which  it 
is  the  duty  of  children  to  follow.  Though  he  was  the  son 
of  God  as  well  as  the  son  of  Mary,  yet  of  him  it  is  recor- 
ded Luk.  ii.  51.  "  and  he  went  down  with  them  (that  is 
.Joseph  and  Mary)  and  came  to  Nazareth,  and  was  subject 
unto  them."  The  obedience  of  the  children  of  Jonadab  to 
the  commands  of  their  father,  met  with  the  marked  appro- 
bation of  God,  and  he  greatly  blessed  them  for  it.  As  we 
learn  from  Jer.  xxxv.  18, 19.  "And  Jeremiah  said  unto  the 
house  of  the  Rechabites,  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel,  because  ye  have  obeyed  the  commandment 
of  Jonadab  your  father,  and  kept  all  his  precepts,  and  done 
according  unto  all  that  he  hath  commanded  you  :  there- 
fore thus  saith  the  Lord  of  hosts,  the  God  of  Israel,  Jona- 
dab the  son  of  Rechab  shall  not  want  a  man  to  stand  be- 
fore me  forever."  Here  we  have  an  instance  of  the  bles- 
sing of  God  signally  following  obedience  to  parents.  And 
we  have  also  in  the  Scriptures  instancesof  the  divine  ven- 
geance in  asignal  manner  overtaking  disobedient  children 
in  this  life.  Absalom  was  a  disobedient  son,  and  he  came 
to  an  untimely  end.  Hophni  and  Phinehas  the  sons  of 
Eli  were  disobedient  children,  and  the  vengeance  of  God 
in  a  remarkable  manner  overtook  them  ;  and  Ham  the 
son  of  Noah  was  an  undutiful  son,  and  a  curse  fell  up- 
on him  and  his  posterity.  Children  and  youth,  these 
examples  were  recorded  tor  your  instruction,  take  war- 
ning from  them,  and  do  your  duty  to  your  parents.  And  I 
believe  that  every  age  has  witnessed  examples,  wherein 
God  has  signally  blessed  obedience,  and  frowned  on  dis- 
obedience to  the  fifth  commandment.  Inquire  into  the 
history  of  those  who  are  now  vagabonds  in  our  streets, 
and  I  believe  you  will  generally  iind,  they  were  disobedi-  '■ 


DUTIES    OF    PARENTS    TO   CHILDREN.  193 

tnit  children.  Go  to  our  state  prisons,  and  inquire  into 
(he  history  of  the  younger  years  of  the  miserable  culprits, 
there  confined,  and  I  believe  you  will  generally  find  they 
were  disol)edient  children.  Go  to  the  gallows  and  in- 
quire of  the  unhappy  wretch  who  is  just  about  to  be 
launched  into  eternity  for  his  crimes,  what  was  his  con- 
duct in  early  life  towards  his  parents,  and  I  believe,  you 
will  generally  find,  he  was  a  disobedient  child. 

My  young  friends,  consider  all  these  weighty  motives, 
and  if  any  ofyou  have  heretofore  been  undutiful  children, 
cease  this  wicked  and  dangerous  course,  and  be  induced 
ever  to  honour  your  father  and  mother,  in  all  the  extent  of 
this  command.  To  this  you  are  urged,  by  the  reasona- 
bleness of  the  duty,  by  the  authority  of  God,  by  his  prom- 
ises to  the  obedient,  by  his  threatenings  against  the  diso- 
bedient, and  by  the  examples  which  occur  in  his  word, 
and  which  we  see  or  hear  of  in  the  world  around  us. 


SERMON  LXXII. 

DUTIES     OF     PARENTS      TO     CHILDREN. 
EPHESIANS  VI.    4. 

*■*  And  ye  fathers^  jyrovoke  not  your  children  to  wrath  :  but 
bring  them  vp  in  the  nurture  and  admonition  of  the  LordP 


These  words  contain  one  class  of  relative  duties  inclu- 
ded in  the  fifth  commandment,  viz.  those  of  parents  to- 
wards their  children.  Fathers  only  are  here  mentioned  ; 
but  undoubtedly,  both  parents  are  intended.  The  phrase 
"  provoke  not  your  children  to  wrath,"  signifies,  not  that 
parents  should  never  cross  their  children ;  but  that  they 
should  not  by  passionate  or  unreasonable  commands 
or  correction,  irritate  their  tempers.  "  The  nurture 
and  admonition  of  the  Lord,"  include  the  whole  duty 
of  parents  towards  their  children.  JVurtnre  may  embrace 
nourishment  in  its  utmost  extent,  as  it  relates  to  both  bo- 

VOL.  H.  25 


194  SERMON    LXXII. 

dy  and  mind.     The  word  admonition  expresses  counsel 
and  reproof,  especially  with  regard  to  religion. 

The  object  of  the  ensuing  discourse  is  to  point  out  the 
duties  of  parents  to  children. 

The  duties  of  parents  begin  very  early.  As  soon  as 
children  are  born,  it  is  the  duty  of  parents  to  take  a  ten- 
der care  of  them.  Even  irrational  animals  manifest  a  ten- 
der care  of  their  young  offspring  ;  but  of  all  the  kinds  of  an- 
imals, the  human  species  are  the  most  helpless,  and  most 
and  longest  need  the  care  of  parents.  And  God  has  for 
their  security,  while  in  this  helpless  state,  wisely  implan- 
ted in  parents,  a  natural  love  of  their  children.  Heijce 
a  want  of  tender  care  in  parents,  towards  their  infant 
children,  would  prove  them  to  be  more  brutish  than  the 
irrational  animals.  And  such  parents  are  monsters  in  hu- 
man form. 

It  is  the  duty  of  parents  also  io  provide  for  their  children, 
during  their  younger  years,  things  necessary  for  their  sup- 
port and  comfort.  For ''if  any  provide  not  for  his  own, 
and  specially  for  those  of  his  own  house,  he  hath  denied 
the  faith  and  is  worse  than  an  infidel."  1  Tim.  v.  8. — 
Hence  the  indolent,  who  through  idleness  neglect  to  pro- 
vide for  their  families  ;  and  the  prodigal,  who  through  dis- 
sipation waste  their  property,  and  deprive  their  children 
of  a  comfortable  living,  transgress  the  fifth  commandment. 
Of  this  sin  are  those  especially  guilty,  who'  spend  a  por- 
tion of  their  daily  earnings,  at  tipling  houses,  while  their 
children  are  crying  for  bread  at  home,  to  satisfy  the  cra- 
vings of  hunger. 

Again,  it  is  the  duty  of  parents  to  bring  upiheiv  children 
in  such  a  way,  that  they  may  be  fitted  to  gain  a  livelihood 
and  be  useful  in  the  world,  when  they  come  to  act  for 
themselves.  They  ought  to  give  them  the  opportunity, 
to  obtain,  at  least  so  much  of  an  education,  as  to  fit  them 
for  business  in  life.  They  ought  to  endeavour  early  to 
lead  them  into  habits  of  industry  and  frugality.  And  how- 
ever independent  the  prospects  of  children  may  be,  they 
ought  to  be  brought  up  in  such  an  acquaintance  with  bu- 
siness of  some  kind,  as  to  be  prepared  for  a  reverse  in 
their  circumstances,  in  this  changing  world.  Many  per- 
sons, who  once  had  fair  prospects  have  had  great  reason 
to  deplore  the  neglect  of  parents  in  this  respect. 

Again  it  is  the  duty  of  parents,  to  make  provision  for  their 


DUTIES  OF  PARENTS  TO  CHILDREN.  195 

children,  if  they  have  property,  hy  an  equitable  division  of  it 
among  them  after  their  death.  For  Paul  tells  us,  "  the 
children  ought  not  to  lay  up  for  the  parents,  but  the  pa- 
rents for  the  children."  2  Cor.  xii.  14. 

The  above  duties,  which  relate  only  to  the  temporal 
good  of  children  are  important ;  but  there  are  other  du- 
ties incumbent  on  parents,  which  are  far  more  important, 
I  mean  those  which  relate  to  their  spiritual  and  eter- 
nal welfire.  These  are  as  much  more  important  than 
the  former,  as  eternity  exceeds  time  in  importance  and 
duration. 

We  proceed  to  point  out  the  duties  of  parents  towards 
their  children  in  regard  to  their  spiritual  and  eternal 
welfiire.  It  is  their  duty  to  do  every  thing  in  their  pow- 
er, which,  under  the  blessing  of  God,  may  operate  as 
means,  to  bring  them  to  the  knowledge,  love,  and  practice 
of  true  piety,  and  fit  them  for  everlasting  happiness. — 
More  particularly, 

1.  It  is  the  duty  of  parents  early  to  dedicate  their  child- 
ren to  God  in  his  holy  ordinance  of  baptism  ;  and  thus 
acknowledge  God's  right  to  them,  and  put  upon  them  the 
seal  of  the  righteousnessof  faith,  which  he  has  appointed, 
that  they  may  be  taken  into  visible  covenant  with  him,  and 
become  partakers  of  the  privileges  and  blessings  connec- 
ted with  this  relation.  This  dedication  of  children  to  God 
in  baptism,  ought  to  be  done  in  sincerity  and  truth, 
and  with  a  hearty  self-dedication.  And  unless  it 
be  done  with  the  heart,  it  is  solemn  mockery  instead  of 
an  acceptable  dedication  :  and  the  act  is  offensive  to 
God  instead  of  well-pleasing  in  his  sight.  For,  "  unto 
the  wicked  God  saith,  what  hast  thou  to  do  to  declare  my 
statutes,  or  that  thou  shouldest  take  my  covenant  in  thy 
mouth."  Ps.  L.  16.  They  who  manifest  by  their  lives 
that  they  are  enemies  of  God,  if  they  are  disposed  to  rush 
thouglitlessly  into  his  presence,  and  take  his  covenant  up- 
on their  lips,  ought  not  to  be  permitted  to  doit.  But,  at 
the  same  time,  parents  who  neglect  the  baptism  of  their 
children  live  in  sin  ;  for  it  is  the  duty  of  all  immediately 
to  be  reconciled  unto  God,  and  to  have  right  tempers  to- 
wards him,  and  thus  wait  upon  him  in  his  ordinances.  It 
is  a  very  wrong  conclusion,  that  our  want  of  preparation 
takes  awav  our  obligation  to  observe  the  divine  institu- 
tions.     Unpreparedness  IS  a  sm,  and  one  sin  will  not  form 


J  96  SERMON    LXXH. 

an  excuse  for  another.  It  is  our  indispensable  duty,  im- 
mediately to  love  God  ;  and  loving  him,  it  is  our  duty, 
and  our  high  privilege  to  wait  upon  him  in  his  ordinances. 

And  here  permit  me  to  remark,  that  what  has  been  said, 
administers  solemn  reproof,  especially  to  those  parents 
who  profess  to  have  given  themselves  to  God,  and  yet  can 
neglect  for  months  and  years  to  acknowledge  God's  right 
to  their  children,  by  bringing  them  to  baptism,  and  thus 
deprive  them  of  what  the  word  of  God  teaches  to  be  an 
important  privilege  and  benefit.  The  seal  of  the  right- 
eousness of  faith  was  required  to  be  applied  to  the  chil- 
dren of  the  Old  Testament  church,  as  early  as  the  eighth 
day,  which  intimates  to  us  that  children  ought  to  be  early 
brought  to  God  in  the  ordinance  of  baptism. 

Do  you  ask,  of  what  advantage  can  this  ordinance  be 
to  my  child  ?  This  is  not  the  place,  to  say  much  on 
this  subject.  But  the  question  may  be  answered  in  a  few- 
words.  Is  it  not  an  advantage  to  have  them  interested  in 
the  prayers  for  the  church,  and  to  be  under  its  watch  and 
care  ?  Is  it  not  an  advantage  to  have  them  interested  in 
that  great  promise,  "  I  will  establish  my  covenant  between 
me  and  thee,  and  thy  seed  after  thee,  for  an  everlasting 
covenant,  to  be  aGod  unto  thee,  and  to  thy  seed  after  thee." 
Gen.  xvii.  7.  ?  Is  it  not  an  advantage  to  belong  to  that 
visible  family,  to  which  is  secured  the  oracles  of  God,  and 
the  means  of  religious  instruction  and  grace.^  And  is  it  not 
an  advantage  to  make  a  part  of  that  body,  "  to  whom  per- 
tain the  adoption,  and  the  glory,  and  the  covenants,  and 
the  service  of  God,  and  the  promises."  Rom.  xix.  4.  ?  All 
these  advantages  the  Scriptures  teach  us  are  connected 
with  the  right  performance  of  this  duty.  Let  christian 
parents,  who  delay  or  entirely  neglect  the  baptism  of 
their  children,  seriously  think  on  this  subject,  and  reform 
their  conduct  in  this  respect.  If  you  neglect  to  give  your 
children  to  God  in  baptism,  you  neglect  a  very  important 
part  of  parental  duty. 

2.  It  is  the  duty  of  parents  to  inslmct  iheir  children  in 
the  things  of  religion.  This  is  frequently  enjoined  in  the 
word  of  God.  Thus  in  the  commandments  given  to  the 
ancient  church  we  find, "  teach  them  thy  sons,  and  thy 
son's  sons.  And  I  will  make  them  hear  my  words,  that 
they  may  learn  to  fear  me  all  the  days  that  they  shall 
live  upon  the  earth,  and  that  they  may  teach  their  child- 


DUTIES    OF    PARENTS    TO    CHILDREN.  197 

ren."  Deut.  iv.  9,  10.  "  And  these  words,  which  I  com- 
mand thee  this  day,  shall  be  in  thine  heart ;  and  thou  shall 
teach  them  diligently  unto  thy  children,  and  shalt  talk  of 
them  when  thou  sittest  in  thine  house,  and  when  thou 
walkest  by  the  way,  and  when  thou  liest  down,  and 
when  thou  risest  up."  Deut.  vi.  6.  7.  The  Psalmist  in 
the  78th  Psalm,  speaking  of  God's  dealings  of  old,  said— 
•'  Our  fathers  have  told  us.  We  will  not  hide  them  from 
their  child  ren,showing  to  the  generation  tocome  the  praises 
of  the  Lord,  and  his  strengh  and  his  wonderful  works  that 
he  hath  done.  For  he  established  a  testimony  in  Jacob, 
and  appointed  a  law  in  Israel,  which  he  commanded  our  fa- 
thers, that  they  should  make  them  known  to  their  chil- 
dren ;  that  the  generation  to  come  might  know  them, 
even  the  children  which  should  be  born ;  who  should  arise 
and  declare  them  to  their  children  ;  that  they  might  set 
their  hope  in  God,  and  not  forget  the  works  of  God,  but 
keep  his  commandments." 

Children  ought  early  to  be  taught  the  leading  histori- 
cal events  recorded  in  Scripture  as  performed  by  the  Pro- 
vidence of  God.  They  ought  also  to  be  instructed  in  the 
leading  doctrines  of  religion,  such  as  the  being  and  per- 
fections of  God,  the  relations  they  bear  to  him,  the  obli- 
"  gations  they  are  under  to  love  and  serve  him,  the  short- 
ness and  uncertainty  of  human  life,  the  immortality  of 
their  souls,  their  accountabihty  to  God  as  their  Judge, 
their  sinfulness  and  exposure  to  the  wrath  of  God,  their 
need  of  a  Saviour,  the  character,  offices,  and  sufferings  of 
Christ,  the  way  of  salvation  through  him,  and  him  alone, 
and  the  nature  and  necessity  of  regeneration,  repentance, 
faith,  and  holy  obedience.  With  such  leading  principles 
of  religion,  children  ought  to  be  made  acquainted.  They 
ought  also  to  be  taught  to  reverence  the  institutions  of  re- 
ligion, to  respect  the  Sabbath,  to  attend  in  the  house  of 
God,  to  read  the  Scriptures,  and  to  pray. 

And  here,  while  on  this  branch  of  parental  duty,  per- 
mit me  to  say  a  few  words  on  the  subject  of  catechetical 
instruction.  A  catechism  is  intended  to  contain  the  great 
principles  of  religion,  collected  from  the  Scriptures,  ar- 
ranged in  systematic  order,  and  expressed  in  short,  in  the 
way  of  question  and  answer.  This  is  a  very  useful  way 
of  instructing  children  and  youth.  This  mode  of  instruc- 
tion, was  probably  used  by  the  Apostles,  as  some   of  the 


198  SERMON    LXXIl. 

learned  have  undertaken  to  show.  From  ecclesiastical 
history  we  know  that  it  was  used  by  the  primitive  fathers; 
and  that  a  Catechist  was  an  office  of  the  primitive  church. 
Many  of  the  ancient  councils,  convinced  of  the  import- 
ance of  this  way  of  conveying  instruction,  passed  decrees 
for  catechising.  This  mode  of  conveying  instruction  was 
of  much  use  in  advancing  the  reformation  from  Popery. 
Of  this  the  Romish  church  was  so  well  convinced  that  it 
was  strongly  urged  in  the  celebrated  council  of  Trent, 
that  a  catechism  should  be  compiled  containing  the  arti- 
cles of  the  Papal  religion.  And  my  brethren  I  believe  I 
may  safely  assert,  that  wherever  we  find  the  people  in 
general,  in  a  congregation,  well  informed  and  established 
in  the  great  doctrines  of  religion,  there  we  shall  also  find 
catechetical  instruction  has  been  carefully  attended 
to;  and  that  in  the  same  congregation  they  who  neglected 
the  catechism  while  children,  will  not  bear  a  comparison 
in  point  of  religious  knowledge  with  those  who  have  been 
carefully  taught  them.  We  also  hear  the  judicato- 
ries of  our  church  from  the  highest  to  the  lowest,  frequent- 
ly, in  the  addresses  which  they  make  to  the  churches, 
recommending  and  earnestly  pressing  this  mode  of  instruc- 
tion. Be  exhorted  therefore  my  brethren,  carefully  to 
attend  to  the  instruction  of  your  children  in  the  catechism. 
The  Westminister  catechisms,  both  Shorter  and  Larger, 
are  most  excellent  systems,  which  I  cannot  recommend 
equal  to  their  worth.  Be  exhorted  frequently  to  read 
them  yourselves,  and  diligently  to  teach  them  to  your 
children.  The  increased  attention  to  catechetical  in- 
struction in  this  congregation  is  pleasing.  It  has  doubt- 
less been  already  greatly  blessed  to  this  people,  arid  pro- 
mises under  God  to  be  still  a  great  blessing.  But  are 
there  not  many  children  who  are  yet  neglected  ?  I  earn- 
estly hope  that  the  time  may  soon  come  when  no  children 
of  our  congregation  will  be  absent  from  our  public  cate- 
chisings  ;  when  the  catechising  of  families  will  uniform- 
ly make  a  part  of  the  exercises  of  the  evening  of  the 
Lord's  Day  ;  and  when  none  of  our  schools  will  be  found 
deficient  in  this  branch  of  education. 

3.  A  tliird  duty  incumbent  on  parents  in  the  rehgious 
education  of  their  children,  is  id  set  an  example  of  piety 
before  them.  Human  nature,  generally  speaking,  is  led 
more  by  example  than  hy  precept.    And  this  is  more  espe- 


DUTIES    OF    PARENTS    TO    CHILDREN.  199 

cially  the  case  with  the  young.  Youth  is  the  age  of  imi- 
tation ;  and  the  young  are  especially  prone  to  imitate  bad 
examples.  It  was  a  wise  maxim  of  an  ancient,  "  Great 
respect  is  due  to  children,"  intimating  that  we  ought  al- 
ways to  conduct  with  circumspection  in  their  presence. 
Parents  should  be  careful  to  enforce  all  their  instructions 
by  their  example,  and  to  convince  their  children  that 
they  live  under  the  influence  of  those  truths  which  they 
endeavour  to  inculcate  upon  them.  Though  the  instruc- 
tions of  parents  be  ever  so  good,  they  will  be  of  little  a- 
vail,  if  their  example  contradicts  their  instructions  ;  for 
they  undo  with  one  hand,  what  they  attempt  to  do  with 
the  other.  Let  the  conduct  of  parents  before  their  chil- 
dren, therefore,  prove  that  they  feel  what  they  teach 
them. 

4.  Another  important  duty  incumbent  on  parents,  is 
prayer  for  their  children.  The  apostle  enjoins,  "  in  every 
thing  by  prayer  and  supplication,  with  thanksgiving,  lei 
your  requests  be  made  known  unto  God  ;"  Phil.  iv.  6. 
Although  parents  can  educate  their  children  ;  yet  it  is 
the  grace  of  God  alone  that  can  make  education  an  ef- 
fectual means  of  salvation.  What  the  Psalmist  said  on 
another  occasion  may  be  aptly  applied  here,  "  except 
the  Lord  build  the  house  they  labour  in  vain  that  build 
it ;"  Ps.  cxxvii.  1.  Except  the  Lord  add  his  blessing  to 
the  endeavours  of  parents  to  bring  up  their  children  in 
the  nurture  and  admonition  of  the  Lord,  they  will  labour 
in  vain ;  and  he  has  appointed  that  his  people  should  ask 
in  order  to  receive  his  blessing.  Let  parents  therefore 
often  bear  their  children  on  their  hearts  at  the  throne  of 
grace,  and  earnestly  plead  with  God  in  their  behalf. 

5.  Another  branch  of  the  duty  of  parents  is,  by  their 
authority,  to  restrain  their  children  from  vicious  courses. 
Parents  have  the  right  of  authority  over  their  children. 
They  have  a  right  to  impose  lawful  commands ;  and  when 
other  means  fail,  to  enforce  these  commands  by  correction. 
And  they  not  only  have  the  right  to  correct  their  children; 
but  when  other  means  fail  to  restrain  them  from  vice,  it 
is  their  duty  to  correct  them.  Thus  we  read,  "  He  that 
spareth  his  rod  hateth  his  son  :  but  he  that  loveth  him 
chasteneth  him  betimes  ;"  Prov.  xiii.  24.  "  Chasten  thy 
son  while  there  is  hope,  and  let  not  thy  soul  spare  for  his 
crying ;"  Prov.  xix  18.     "  Foolishness  is  bound  in   the 


200  SERMON    LXXII. 

heart  of  a  child  ;  but  the  rod  of  correction  shall  drive  ii 
far  from  him  ;"  Prov.  xxii.  15.  "Withhold  not  correction 
from  the  child;  for  if  thou  beatest  him  with  the  rod,  he 
shall  not  die.  Thou  shalt  beat  him  with  the  rod,  and 
shalt  deliver  his  soul  from  hell ;"  Prov.  xxiii.  1 3, 1 4.  "  The 
rod  and  reproof  give  wisdom  :  but  a  child  left  to  himself 
bringeth  his  mother  to  shame.  Correct  thy  son  and  he 
shall  give  thee  rest ;  yea,  he  shall  give  delight  unto  thy 
soul  ;"  Prov.  xxix.  15,  17.  Abraham  exerted  his  au- 
thority over  his  children,  and  he  is  particularly  com- 
mended for  it :  "I  know  him  (said  the  Lord,)  that  he 
will  command  his  children,  and  his  household  after  him 
and  they  shall  keep  the  way  of  the  Lord  ;"  Gen.  xviii. 
19.  But  here  Eli  failed;  and  he  was  condemned  for  it. 
When  he  heard  of  the  great  wickedness  of  his  sons,  he 
reproved  them,  saying,  "  Why  do  ye  such  things  ?  for  I 
hear  of  your  evil  dealings  by  all  this  people.  Nay,  my 
sons ;  for  it  is  no  good  report  that  I  hear  :  ye  make  the 
Lord's  people  to  transgress;"  1.  Sam.  ii.  22.  24.  But 
notwithstanding  these  reproofs,  God  denounced  and  exe- 
cuted judgments  upon  his  house,  because  he  did  not  go 
further,  and  exercise,  his  authority  in  endeavouring  to 
restrain  them.  "  I  have  told  him,  (said  the  Lord,)  that  I 
will  judge  his  house  forever,  for  the  iniquity  which  he 
knoweth  ;  because  his  sons  made  themselves  vile,  and  he 
restrained  them  not."  Let  parents  derive  instruction  from 
the  examples  of  these  two  men ;  and  not  with  Eli  rest  con- 
tented with  advice  and  reproof  alone  when  these  prove 
ineJEFectual  ;  but  with  Abraham  command  their  children 
to  do  that  which  is  right,  and  enforce  their  commands. 

And  here  I  would  observe  that  parents  ought  to  be 
particularly  careful,  into  what  company  they  suffer  their 
children  to  go,  and  to  keep  them  from  the  company  of  the 
wicked.  This  is  perhaps  one  of  the  greatest  dangers  to 
which  our  cliildren  are  exposed.  "  Evil  communica- 
tions corrupt  good  manners  ;"  1  Cor.  xv.  33.  Children, 
as  has  already  been  observed,  are  very  prone  to  imita- 
tion ;  and  on  account  of  the  propensity  to  sin  in  their  na- 
ture, they  are  much  more  prone  to  imitate  evil  than  good 
examples.  Evil  company  is  therefore  exceedingly  dan- 
gerous, and  it  is  important  that  parents  as  they  value  the 
souls  of  their  children,  should  restrain  them  from  such 
associates,  as  will   set   before  them  a   wicked  example. 


J 


DUTIES    OF    PARENTS    TO    CHILDREN".  201 

And  further,  I  would  here  remark,  that  when  parents 
place  their  children  under  the  care  and  authority  of  oth- 
er persons,  to  obtain  an  education,  or  be  instructed  in 
the  knowledge  of  some  mechanic  art,  their  duty  to  them 
requires  that  they  should  place  them  in  a  situation,  where 
they  have  a  security  that  their  immortal  interests  will  not 
be  neglected. 

Thus  I  have  pointed  out  the  duties  of  parents  to  chil- 
dren.    Weighty  motives  enforce  these   duties. 

1.  They  are  enforced  by  the  authority  of  God.  OuP 
text  is  express  ;  "  Bring  them  up  in  the  nurture  and  ad- 
monition of  the  Lord."  And  Prov.  xxii.  6,  we  read, 
"  Train  up  a  child  in  the  way  he  should  go."  A  number 
of  other  texts  in  which  parental  duty  is  commanded  have 
already  been  quoted.  The  religious  education  of  chil- 
dren is  therefore   enforced  by  the  authority  of  God. 

2.  The  duties  which  have  been  pointed  out  are  enfor- 
ced by  the  blessed  effects  which  may  follow  the  perform- 
ance of  them.  Reason  teaches  us  that  a  correct  educa- 
tion is  of  great  importance.  Of  the  permanency  and 
strength  of  the  prejudices  of  education  every  one  must 
be  convinced.  Even  the  Heathen  were  sensible  of  the 
importance  of  training  up  children  in  the  way  in  which 
they  desired  them  to  go.  One  of  them  recommended  to 
all  parents,  tlie  timely  education  of  children,  advising 
to  train  them  up  in  learning,  good  manners,  and  virtuous 
exercises,  since  we  commonly  retain  those  things  in  age 
which  we  entertained  in  youth.  Another  being  asked, 
what  he  thought  most  proper  for  boys  to  learn,  answer- 
ed, "  what  they  ought  to  do  when  they  come  to  be  men." 
And  a  wiser  than  either  of  these  has  told  us  under  the- 
Spirit  of  inspiration,  "Train  up  a  child  in  the  way  he 
should  go  ;  and  when  he  is  old  he  will  not  depart  from 
it ;"  Prov.  xxii.  6.  This  being  the  case,  it  is  certainly  of 
vast  importance  that  parents  should  educate  their  chil- 
dren aright.  The  future  conduct,  and  therefore  the  fu- 
ture respectability,  usefulness,  and  comfort  of  children 
in  life  are  intimately  concerned  in  their  education ;  and 
so  also  is  the  prosperity  of  both  church  and  state,  of 
which  they  are  to  compose  the  future  members.  For  as 
a  general  rule,  it  is  certainly  true  that  children  well  edu- 
cated will  act  under  the  influence  of  those  principles 
which  they  received  in  early  years,  and  thus  be  respect-^ 

VOL.  II.         26 


202  SERMON    LXXII. 

able,  useful  and  happy  in  life,  and  a  blessing  to  church 
and  state.  And  as  it  respects  the  happiness  of  children 
III  a  future  world,  it  is  certain  a  religious  education  is  of 
great  importance.  As  God  works  by  means  in  religion 
as  well  as  in  other  things,  there  is  a  connexion  between 
a  good  education  and  salvation.  This  we  are  taught  to 
believe,  not  only  from  the  effect  which  we  see  education 
have  in  other  things,  but  also  from  the  consideration  that 
God  has  made  it  the  duty  of  parents,  religiously  to  edu- 
cate their  children,  and  he  would  not  have  done  this  if  it 
■Was  of  no  use.  Besides  he  has  given  great  encourage- 
ment, if  he  has  not  made  absolute  promises,  that  the  pa- 
rent's fidelity  shall  issue  in  the  salvation  of  the  child.  The 
promise  to  Abraham  for  his  parental  fidelity  was  that  his 
children  should  keep  the  way  of  the  Lord  ;  Gen.  xviii. 
19.  And  we  also  read,  "  Train  up  a  child  in  the  way  he 
should  go;  and  when  he  is  old  he  will  not  depart  from 
it ;"  Prov.  xxii.  6.  Similar  passages  several  times  occur 
in  the  Scriptures.  These  declarations  if  they  do  not  a- 
mount  to  absolute  promises  of  salvation  to  children  in 
consequence  of  parental  fidelity,  at  least  afford  great  en- 
couragement. The  faithfulness  of  parents  has  doubtless 
been  often  blessed.  Many  have  had  reason  in  this  life  to 
bless  God  for  a  pious  father,  and  more  for  a  pious  mother. 
Multitudes  will  have  reason,  through  eternity  to  thank 
him  for  these  inestimable  privileges.  And  I  believe,  with 
comparatively  few  exceptions,  they  are  the  children  of 
parents  who  attend  to  the  religious  education  of  their 
children,  who  are  made  partakers  of  the  saving  grace  of 
God.  Let  parents  therefore,  if  they  desire  or  regard  the 
everlasting  welfare  of  their  children,  be  faithful  in  their 
religious  education  ;  and  let  them  persevere  in  faithful- 
ness, and  not  faint  under  seeming  discouragements.  Even 
though  God  to  try  your  faith  and  patience,  and  to  mani- 
fest his  sovereignty,  cause  you  to  wait  long,  yet  he  may 
answer  you  at  last,  and  your  example,  prayers,  instruc- 
tions, and  reproofs  may  bring  forth  saving  fruit,  after  you 
yourselves  have  gone  to  rest. 

The  example  of  Monica  the  mother  of  the  celebrated 
and  pious  Augustine  of  the  fifth  century  deserves  here  to 
be  mentioned  for  the  encouragement  of  pious  parents, 
who  may  be  ready  to  give  over  their  children  as  incorri- 
gible.    Her  Ron  was  a  very  dissolute  youth ;  but  still  she 


DUTIES  OP  PARENTS  TO  CHILDREN.        203 

continued  to  instruct  and  exhort  him,  and  daily  to  wrestle 
in  prayer  with  God  for  his  conversion.  At  a  certain  time 
she  applied  to  a  clergyman  to  talk  with  her  son,  which 
jhe  from  a  sense  of  his  incorrigibleness  declining  to  do, 
she  continued  entreating  him  with  tears,  until  he  encour- 
aged her  with  these  words,  "  A  child  of  so  many  tears 
cannot  perish."  And  so  it  issued.  At  the  age  of  thirty 
he  was  turned  unto  God,  and  became  one  of  the  most  pi- 
ous and  useful  men,  that  ever  professed  the  christian  faith. 
Parents,  mothers  especially,  go  and  do  likewise,  and  you 
may  hope  that  if  you  persevere  the  Lord  will  grant  your 
requests. 

3.  I  present  one  other  motive,  and  that  is  the  dreadful 
consequences  of  unfaithfulness,  both  to  parents  and  cnil- 
dren.  The  probability  is,  that  if  you  neglect  your  duty, 
your  children  will  be  forever  lost.  The  probability  of 
this  consequence  is  clear  from  what  has  already  been 
said.  Consider  then  the  value  of  the  souls  of  your  chil- 
dren. You  love  them,  and  are  anxious  to  provide  for 
them,  and  procure  them  respectability  and  happiness  in 
this  world.  But  these  although  important  are  of  little 
consequence  in  comparison  of  their  eternal  happiness. 
Oh !  feel  for  the  everlasting  interests  of  your  children, 
and  anxiously  endeavour  to  procure  for  them  the  blessing 
of  God.  How  can  you  bear  the  thought  that  they  should 
be  lost !  And  lost  too  through  your  neglect !  Besides, 
remember  that  great  will  be  your  own  guilt.  And  how 
will  you  bear  to  meet  them  in  a  future  world !  O  pa- 
rents, think  of  these  things  and  be  faithful  to  the  souls 
of  your  children. 


SERMON  LXXiU. 

DUTIES     OF     HUSBANDS      AND     WIVES. 
C0L0SSIAN3   III.    18,    19. 

"  Wives  submit  yourselves  imtoyour  own  husbands,  as  is  fit  ^ 
in  the  Lord.  Husbands,  love  your  wives,  and  be  not  bitter  (f 
gainst  themy 


In  these  words  we  have  contained  one  of  the  most  im- 
portant relations  of  life,  viz.  that  of  husband  and  wife  ;  and 
the  duties  of  this  relation  are  summarily  pointed  out. 

This  relation  is  constituted  by  marriage,  which  is  an 
ordinance  of  God.  This  ordinance  was  instituted  in  the 
garden  of  Eden,  before  the  fall  of  our  first  parents,  by  God 
himself,  when  he  brought  the  woman  to  the  man,  "  And 
Adam  said,  this  is  now  bone  of  my  bones,  and  flesh  of 
my  flesh  :"  And  the  Lord  added,  "  therefore  shall  a  man 
leave  his  father  and  his  mother,  and  shall  cleave  unto  his 
wife  ;  and  they  shall  be  o^ne  flesh ;"  Gen.  ii.  23,  24.  And 
our  Saviour,  when  on  earth,  sanctioned  this  institution, 
by  being  himself  present  at  a  marriage,  in  CanaofGahlee 
and  working  a  miracle  for  the  accommodation  of  the 
guests.  Marriage  is  therefore  a  relation  sanctioned  by 
divine  approbation,  and  divine  appointment,  and  "  is 
honourable  in  all ;"  and  celibacy,  or  a  voluntary  passing 
through  life  in  a  single  state,  so  far  from  being  a  virtue, 
as  has  been  taught  by  the  friends  of  monastic  institutions, 
contravenes  a  divine  appointment. 

It  is  true  the  apostle  Paul  in  his  epistle  to  the  Corin- 
thians, rather  advises  Christians,  except  in  certain  cases, 
against  marriage  ;  but  he  tells  us  he  spake  in  this,  his 
own  opinion,  and  not  by  divine  commandment ;  and  his 
opinion  was  founded  on  the  then  persecuted  state  of  the 
church.  "Now  (says  he)  concerning  virgins,  I  have  no 
commandment  of  the  Lord :  yet  I  give  my  judgment ; 
I  suppose  therefore,  that  this  is  good  fpr  the  present  dis- 


DUTIES    OF   HUSBANDS    AND   WIVES.    .  205 

tress.  I  say  that  it  is  good  for  a  man  so  to  be.  Art  thou 
bound  unto  a  wife  ?  seek  not  to  be  loosed.  Art  thou 
loosed  from  a  wife  ? — seek  not  a  wife.  But  and  if  thou 
marry,thou  hast  not  sinned.  Nevertheless  such  shall  have 
trouble  in  the  flesh  ;"  1.  Cor.  vii.  25— 28.  The  church 
was  in  an  unsettled  and  persecuted  state.  Christians 
had  frequently  to  flee  from  city  to  city,  and  were  often 
exposed  to  the  alternative  of  either  renouncing  their  re- 
ligion, or  undergoing  imprisonment,  suffering,  and  death. 
In  this  state  of  things,  the  more  they  were  disencumber- 
ed with  the  world,  and  earthly  connexions,  the  less  temp- 
tations would  they  have,  to  shrink  from  the  trials  to 
which  they  were  exposed.  But  the  apostle  by  no  means 
advises  against  marriage  as  a  general  principle,  but 
speaks  only  in  relation  to  the  present  distress.  And  he 
elsewhere  frequently  makes  honourable  mention  of  this 
relation,  and  points  out  the  duties  arising  out  of  it.  And 
in  his  epistle  to  Timothy  looking  forward  with  a  prophet- 
ic spirit  to  the  days  of  anti-christ,  and  foretelling  the  cor- 
ruptions which  would  then  be  introduced,  he  mentions 
among  others,  "forbidding  to  marry,"  and  calls  it  a  "doc- 
trine of  devils;"  1  Tim.  iv.  1,  &c.  Hence  it  is  evident, 
no  valid  objection  against  this  relation  can  be  drawn  from 
the  writings  of  Paul. 

Marriage  is  a  very  important  relation,  and  ought  to  be 
entered  into  with  serious  consideration.  There  is  no  step 
which  persons  take  in  life,  in  which  their  temporal,  and 
not  unfrequently,  their  spiritual  happiness  are  more 
deeply  concerned.  But  we  have  reason  to  fear,  few  are 
duly  impressed  with  a  sense  of  the  importance  of  this  re- 
lation, when  they  enter  it.  The  direction  of  the  apos- 
tle to  Christians  is  to  marry,  "  only  in  the  Lord  ;"  I  Cor. 
viii.  39.  And,  "  be  ye  not  unequally  yoked  together  with 
unbelievers  :  for  what  fellowship  hath  righteousness 
with  unrighteousness  ?  and  what  communion  hath  light 
with  darkness  ?  and  what  concord  hath  Christ  with  Be- 
lial ?  or  what  part  hath  he  that  believeth  with  an  infidel  ?'* 
2  Cor.  vi.  14,  15.  Christians  know  by  experience  that 
they  have  enough  within  them,  to  retard  their  spiritual 
progress ;  that  they  need  every  external  assistance  to  help 
them  forward  in  their  journey  towards  heaven  ;  and  that 
while  beheving  partners  may  greatly  promote  the  divine 
life  in  the  soul,  lighten  spiritual  burdens,  by  helping  to 


206  SERMON  Lxxni. 

bear  them,  and  may  be  a  means  of  quickening  them  when 
they  grow  languid — unbelieving  partners  give  no  assist- 
ance, but  by  gradually  infusing  their  spirit  may  greatly 
retard  them,  and  by  opposition  may  prove  a  source  of 
heavy  trial. 

We  have  many  instances  in  Scripture  where  a  breach 
of  the  rule  to  marry  only  in  the  Lord,  has  been  productive 
of  great  evil.  The  intermarriages  of  the  sons  of  Seth 
M'ho  were  God's  visible  people  before  the  flood,  with  the 
wicked  daughters  of  Cain,  is  given  as  the  great  cause  of 
that  exceeding  corruption,  which  provoked  God  to  de- 
stroy the  old  world  with  the  flood.  The  marriage  of  E- 
9au  with  the  daughters  of  Heth  was  a  great  grief  to  the 
minds  of  his  pious  parents,  and  sensible  of  the  danger  of 
such  a  connexion,  they  took  special  care  that  Jacob  should 
not  unite  himself  with  any  of  the  Canaanitish  women.  God 
expressly  prohibited  the  Israelites  intermarrying  with  the 
Heathen  ;  and  the  transgression  of  this  law,  brought  fre- 
quent judgments  on  the  nation.  Solomon's  marriages 
with  Heathen  women  were  productive  of  great  evil  both 
to  himself  and  his  people.  And  doubtless,  observation 
and  experience,  in  the  different  ages  of  the  church,  have 
often  proved  the  impropriety  of  such  marriages. 

Marriage  should  be  between  only  two  persons.  Poly- 
gamy is  unlawful.  On  this  subject,  in  our  country,  much 
need  not  be  said.  Polygamy  always  has  been  and  still  is 
practised  in  the  East.  But  that  it  is  wrong  we  are  taught 
by  the  original  institution  of  marriage,  which  was  between 
only  one  pair.  And  our  Saviour  referring  to  the  original 
institution,  says,  "  have  ye  not  read,  that  he  which  made 
them  at  the  beginning,  made  them  male  and  female  ;  and 
said  for  this  cause  shall  a  man  leave  father  and  mother, 
and  shall  cleave  to  his  wife,  and  they  twain  shall  be  one 
flesh  ?  Wherefore  they  are  no  more  twain,  but  one  flesh." 
Mat.  xix.  4,  5,  6.  And  the  apostle  Paul  in  the  frequent  re- 
ferences which  he  makes  to  the  conjugal  relation,  uni- 
formly speaks  of  it  as  existing  between  one  man  and  one 
woman.  And  the  domestic  evils  which  polygamy  has  oc- 
casioned is  an  evidence  of  its  impropriety,  as  we  see  es- 
pecially exemplified  in  the  famihes  of  Abraham,  Jacob,  and 
Elkanah. 

It  is  true  polygamy  was  practised  by  good  men  of  old, 
as  those  whose  names  have  just  been  mentioned,  and  also 


DUTIES  OF  HUSBANDS  AND  WIVES.  207 

David,  Solomon,  and  others ;  and  we  do  not  find  that  the 
Lord  censured  them  for  it.  Hence  some  have  been  ready 
to  conclude  that  polygamy  is  not  in  itself  unlawful.  But 
we  may  rather  suppose  that  this  was  one  of  the  imperfec- 
tions of  those  good  men,  which  the  sacred  historians  faith- 
fully record,  not  for  imitation,  but  to  give  a  faithful  narra- 
tive, and  rather  to  warn,  than  to  hold  up  examples  for 
imitation. 

We  proceed  to  what  was  principally  intended  in  this 
discourse,  viz.  to  point  out  the  duties  which  arise  out  of 
this  relation.  Some  of  these  are  mutual,  or  common  to 
both  parties,  and  some  are  peculiar,  to  one  or  the  o- 
ther. 

I.  Let  us  attend  to  those  duties  which  are  mutual. 

I.  It  is  the  duty  of  married  persons  mutually  to  love 
each  other  above  all  other  persons.  The  Scriptures  fre- 
quently teach  and  enjoin  this  duty  in  the  marriage  rela- 
tion, as  in  the  following  passages.  "And  Adam  said,  this  is 
now  bone  of  my  bones,  and  flesh  of  my  flesh  :  she  shall  be 
called  woman  because  she  was  taken  out  of  man.  There- 
fore shall  a  man  leave  his  father  and  his  mother,  and  shall 
cleave  unto  his  wife  ;  and  they  shall  be  one  flesh."  Gen. 
ii.  23,  24.  "  Rejoice  with  the  wife  of  thy  youth.  Let  her 
be  as  the  loving  hind  and  pleasant  roe,  and  be  thou  rav- 
ished always  with  her  love."  Prov.  V.  18,  19.  And  the 
apostle  Paul  in  his  Epistle  to  the  Ephesians,  repeatedly 
enjoins  love  in  the  marriage  relation,  and  compares  it  to 
the  love  which  exists  between  Christ  and  his  church. — 
"  Husbands,  love  your  wives,  even  as  Christ  also  loved 
the  church,  and  gave  himself  for  it.  So  ought  men  to  love 
their  wives  as  their  own  bodies  :  he  that  loveth  his  wife 
loveth  himself  For  no  man  ever  yet  hated  liis  own 
flesh  ;  but  nourisheth  and  cherishcth  it,  even  as  the  Lord 
the  church.  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  shall  be  joined  unto  his  wife,  and  they 
two  shall  be  one  flesh."  Eph.  v,  25,  &c.  In  these  passa- 
ges love  is  particularly  enjoined  upon  the  husband  ;  but 
the  duty  is  undoubtedly  mutual.  And  from  the  preced- 
ing texts  it  is  evident,  that  love  between  the  parties  in  the 
marriage  relation,  ought  to  be  greater  than  they  bear  to 
any  other  persons  whatever.  If  a  person  is  to  leave  father 
and  mother  and  cleave  unto  his  partner;  if  the  parties 
are  no  more  twain  but  one  flesh  ;  if  their  love  is  to  be 


208  SERMON    LXXIII. 

like  that  which  exists  between  Christ  and  his  church ;  and 
if  they  are  to  love  one  another  as  their  own  bodies  and 
their  own  flesh — undoubtedly  it  must  be  their  duty  to 
love  one  another  above  all  other  persons. 

True  conjugal  love  is  something  very  diflferent  from 
mere  sensual  passion.  The  latter  persons  may  have  for 
each  other,  when  there  is  no  real  aifection.  And  this  we 
have  reason  to  fear,  is  the  whole  of  the  love,  which  many 
persons,  who  appear  to  be  warmly  attached,  have  for  each 
other,  before  marriage.  Where  this  is  the  sole  or  chief 
foundation  of  love,  it  cannot  long  continue.  And  this  is 
undoubtedly  one  cause  why  we  see  so  many  unhappy  af- 
ter marriage,  who  before  appeared  to  be  extravagantly 
fond  of  each  other.  Their  fondness  had  no  higher  found- 
ation than  sensual  passion.  True  love  is  rational,  and 
has  esteem  for  its  basis.  We  want  a  friend  in  the  married 
state.  And  one  who,  if  he  or  she  were  not  related  to  us, 
we  could  not,  on  intimate  acquaintance,  esteem  as  a  friend, 
is  not  likely  to  secure  our  affections,  and  make  us  happy 
in  the  married  state.  This  remark  is  certainly  very  im- 
portant and  ought  to  be  duly  attended  to  in  the  choice  of 
a  partner  for  life. 

A  few  lines  from  the  celebrated  Young  in  his  Night 
Thoughts,  aptly  express  the  sentiment  I  wish  to  convey 
on  this  subject. 

"  The  bosom  of  a  friend 


Where  heart  meets  heart  reciprocally  soft, 
Each  other's  pillow  to  repose  divine. 
Beware  the  counterfeit ;  in  passions  flame 
Hearts  melt ;  but  melt  like  ice;  soon  harder  froze, 
True  love  strikes  root  in  reason  ;  passion's  foe." 

If  then,  my  hearers,  you  would  be  happy  in  the  mar- 
ried state,  let  reason  and  not  passion  be  your  guide  in  the 
choice  of  a  partner  for  life.  And  if  you  would  fulfil  the 
duties  of  this  relation,  ever  mutually  and  sincerely  love 
one  another  above  all  other  persons.  Whoever  in  the 
married  state  does  not  this,  comes  short  of  his  duty;  and 
much  more  do  they  come  short  of  their  duty  and  commit 
sin,  who  hate  their  partners,  and  spend  their  lives  in  con- 
tention and  discord,  or  even  in  indifference. 


DUTIES  OF   HUSBANDS    AND   WIVES.  209 

2.  Another  mutual  duty  in  the  married  state  is  fidelity 
towards  each  other.  This  is  frequently  enjoined  in  the 
word  of  God  ;  and  the  violation  of  this  duty  is  very  fre- 
quently and  severely  reprehended,  and  declared  to  be  ve- 
ry offensive  to  God.  And  our  Saviour  makes  it  a  suffi- 
cient ground  on  which  for  the  innocent  party  to  sue  for 
and  obtain  a  divorce. 

3.  Another  important  duty  incumbent  on  both  parties 
in  this  relation  is  mutual  patience  and  forbearance  towards 
each  other,  under  the  various  infirmities  and  weaknesses 
to  which  human  nature  is  subject  in  its  present  fallen 
state.  Human  nature  in  its  present  state  is  at  best  but 
imperfect.  And  whatever  ideas  youn^  persons  may  form 
of  the  perfection  of  the  objects  of  their  choice  and  affec- 
tions, a  more  intimate  acquaintance  to  which  marriage  in- 
troduces them,  will  soon  teach  them  that  their  partners 
are  no  more  than  human,  subject  to  the  infirmities  inci- 
dent to  human  nature.  And  the  erroneous  opinions  which 
persons  sometimes'  form  of  the  perfection  of  the  objects  of 
their  choice,  are  often  the  cause  of  domestic  unhappiness 
after  marriage,  when  they  find  their  expectations  disap- 
pointed. If  we  would  fulfil  the  duties,  and  enjoy  the  hap- 
piness of  the  marriage  relation,  we  must  not  look  for  per- 
fection in  ourpartners  ;  and  we  must  make  allowances  for 
ihe  weaknesses  of  human  nature,  and  bear  with  each  oth- 
ers infirmities.  In  no  relation  is  tlie  exercise  of  that  char- 
ily which  the  Scriptures  describe  and  inculcate,  more  im- 
portant than  this.  "  Charity  suff*ereth  long,  and  is  kind 
— is  not  easily  provoked,  thinketh  no  evil — beareth  all 
things,  belie veth  all  things,  hopeth  all  things,  endureth 
all  things;  charity  never  faileth."  1.  Cor.  xiii.  4.  &c. — 
"Charity  shall  cover  the  multitude  of  sins."  1.  Pet.  iv.  8. 
The  exercise  of  this  charity  in  both  parties  will  produce 
domestic  tranquility,  and  generally,  if  practised  only  by 
one,  will  do  the  same  ;  and  perhaps  will  always  with  the 
worst  of  partners  make  things  better  than  they  otherwise 
would  be.  And  it  is  the  want  of  this  cliarity  in  exercise, 
that  impairs  the  domestic  happiness  of  a  great  many,  and 
renders  many  persons  wretched  through  life.  Amidst  the 
numerous  occurrences  of  domestic  life,  circumstances 
will  arise  1o  ruffle  tlie  temper.  When  this  is  the  case 
with  eiihcr  party,  so'A  words  in  the  other  might  turn  away 
anger,  and  prevent  a  vast  deal  of  domestic  mischief;  when 

VOL.  n.         27 


210  SERMON    LXXIII. 

finding  fault  and  reproving  while  in  tliis  state,  most  fre- 
quently increases  irritation,  and  after  a  time  issues  in  a 
want  of  confidence,  and  constant  coolness,  and  domestic 
broils.  It  seldom  happens  where  persons  are  unhappy  in 
the  married  state,  that  either  party  is  entirely  innocent,  al- 
though one  may  be  more  to  blame  than  the  other ;  for  it  is 
certain  as  a  general  rule,  however  one  party  may  fail  in  his 
or  her  duty,  if  the  other  has  prudence,  and  bears  with  these 
failings  in  meekness  and  patience  as  the  law  of  God  directs, 
and  to  these  adds  a  uniform  and  loving  behaviour,  things 
may  for  the  most  part  be  kept  in  a  tolerable  way ;  and  not 
unfrequently  the  temper  of  the  offending  party  may  be  o- 
vercome,  or  moderated,  and  sometimes  an  entire  reforma- 
tion be  effected.  I  know  there  may  be  exceptions  to  this 
rule  ;  for  there  are  some  monsters  in  human  form,  whom 
no  kindness  or  prudence  can  soften  or  reclaim  ;  but  such 
instances  are  probably  rare  indeed. 

4.  Another  mutual  duty  in  the  married  state  is,  that 
husband  and  wife  should  be  helpful  to  each  other.  The 
Lord  made  Eve  to  he  an  help-meet  for  Adam.  Man  and 
wife  have  such  an  intimate  connexion,  that  according  to 
the  word  of  God,  they  are  no  more  twain,  but  one  flesh. — 
They  ought  therefore  certainly  to  he  mutually  helpful  to 
each  other.  They  ought  to  help  bear  each  others  bur- 
dens, and  thus  they  will  be  greatly  lightened.  They 
ought  to  have  but  one  interest,  and  mutually  to  promote 
this.  They  ought  to  endeavour  to  defend  and  advance 
each  others  honour  and  character.  They  ought  to  be 
bosom  friends,  and  merit  and  maintain  a  mutual  confidence 
in  each  other.  And  they  ought  to  participate  in  each  o- 
thers  joys  and  sorrows,  to  sympathize  with  each  other, 
to  rejoice  together,  and  to  mourn  together. 

And  here  we  may  observe  that  either  husband  or  wife 
who  wants  frugality,  economy,  or  care,  or  is  indolent,  or 
squanders  away  property  to  the  injury  of  the  other  party 
and  their  common  family,  is  guilty  of  a  gross  violation  of 
this  relation,  and  is  highly  criminal  in  the  sight  of  God. — 
For  "  if  any  provide  not  ibr  his  own  and  especially  for 
those  of  his  own  house,  he  hath  denied  the  faith  and 
is  worse  than  an  infidel."  1  Tim.  v.  8. 

5.  Another  mutual  duty  in  the  married  state  is,  that  hus- 
band and  wife  should  endeavour,  to  promote  each  other's 
spiritual  and  eternal  good.     We  are  bound  to  do  good  unto 


JDUTIES  OF  HUSBANDS    AND  WIVES.  211 

others;  and  as  the  soul  isof  incomparably  more  importance 
than  the  body,  it  is  our  duty  toendeavourto  do  good  tothe 
souls  of  others  ;  and  if  it  be  our  duty  to  endeavour  to  pro- 
mote as  far  as  in  us  lies     the  salvation  of  the   souls  of 
others,  undoubtedly  it  must  be  still   more  our  duty  dili- 
gently to  endeavour  to  be  the  instruments  of  good  to  the 
souls  of  those  w!io  sustain  such  an  intimate  and  dear  con- 
nexion with  us  as  is  formed  by  marriage.  Besides,  by  pro- 
moting each  others   spiritual  interests,  we  will   best   se- 
cure domestic  and  temporal  felicity.    The  duty  of  endeav- 
ouring to  promote  each  others  spiritual  and  eternal  good 
is  taught  in  the  following  texts.     1.  Cor.  vii.  14,  16.  "  For 
the  unbelieving  husband  is  sanctified  by  the  wife,  and  the 
unbelieving  wifie  is  sanctified  by  the  husband.     For  what 
knowest  thou,  O  wife,  whether  thou  shalt  save   thy  hus- 
band ?  or  how  knowest  thou,  Oman,  whether  thou  shalt  save 
thy  wife  .^"  And  1 .  Pet.  iii.  1, 2, 7.  "  Likewise,  ye  wives,  be 
in  subjection  to  your  own  husbands ;  that  if  any  obey  not 
the  word,  they  also  may  without  the  word  be  won  by   the 
conversation    of    the  wives  ;    while   they    behold   your 
chaste   conversation   coupled   with  fear.      Likewise  ye 
husbands  dwell  with  them  according  to  knowledge,  giv- 
ing honour   unto   the  wife,   as    unto  the  weaker  vessel, 
and  as  being  heirs  together  of  the  grace  of  life  ;  that  your 
prayers  be  not  hindered."     If  they   both  be  pious,   they 
ought  frequently  to  converse  together  about  the  things   of 
religion,  and  endeavour  to  instruct  and  quicken  one  anoth- 
er ;  and  they  ought  to  pray  with  and  for   each   other.     If 
one  party  be  careless,  the  other  ought  to  endeavour  pru- 
dently and  aflfcctionately  to  speak  to  them  of  their  situa- 
tion, and  exhort  them  to  newness  of  life ;  to  maintaift-^a 
godly  example  before   them  ;  and   to   pray  earnestly  to 
God  for   their  salvation.     But   alas  !  brethren,  have  we 
not  reason  to  fear  that  most  husbands  and  wives  are  crim- 
inally deficient  in  this  article  of  duty  ? 

II.  We  proceed  to  peculiar  duties.  Nature  and  the 
Scriptures  give  a  certain  authority  to  the  husband.  His 
peculiar  duties  may  be  surmned  up  in  the  proper  exercise 
of  this  authority.  In  every  society,  it  is  necessary  to  its 
well-being,  that  there  be  some  head.  In  the  domestic  so- 
ciety, the  man  is  constituted  the  head.  This  superiority 
he  has  from  nature.  For  he  was  created  first,  and  the 
woman  was  made  to  be  an  help-meet  for  him.    This  ar- 


212  SERMON   LXXIII. 

gument  is  used  by  the   apostle  Paul,  "  I  suffer  not  a  wo- 
man to  teach,  nor  to  usurp  authority  over  the  man,  but  to 
be  in  silence.     For  Adam  was  first   formed,   then   Eve." 
3  Tim.  ii.  12.  13.  "  The  man  is  not   of  the  woman,  but 
the  woman  of  the  man.     Neither  was  the  man  created  for 
the  woman  ;  but  the  woman  for  the  man."     1  Cor.  xi.  8, 
9.  Nature  also  teaches  the  same^  by  the  superior  strength 
and  courage  which  the  man  possesses  which  indicate  that 
he  should  be  the  head.     Alluding  to  this   the  apostle  Pe- 
ter (1  Pet.  iii.  7.)  calls  the  woman  "  the  weaker  vessel." 
But  the  Scriptures  are  full  and  express  on   this  head.     In 
the  sentence  which  was  pronounced  upon  the  woman  af- 
ter the  fall,  God  told  her, "  thy  desire  shall  be  to  thy  hus- 
band, and  he  shall  rule  over  thee."  Gen.  iii.  16.  In  Paul's 
Epistles  we  read,  1  Cor.  xi.  3.  "  The  head  of  every  man 
is  Christ,  and  the  head  of  the  woman  is  the  man."     1  Cor. 
xiv.  34.  "  Let  your  women  keep  silence  in  the  churches  : 
for  it  is  not  permitted  unto  them  to  speak  ;  but   they  are 
commanded  to  be  under  obedience^  as  also  saith  the  law." — 
Eph.  V.  22,  23,  24,  33.  "  Wives  submit  yourselves   unto 
your  own  husbands  as  unto  the  Lord.     For  the  husband 
is  the  head  of  the  wife,  even  as  Christ  is  the  head  of   the 
church.     Therefore,  as  the  church  is  subject  unto  Christ, 
so  let  the  wives  be  to  their  own  husbands  in   every  thing. 
Let  every   one  of  you   in  particular  so  love    his   wife 
even  as  himself ;  and  the  wife  see   that  she  reverence   her 
husband."     Tit.  ii.    3,  4.      "That  they   may  teach  the 
young  women  to   be  obedient  to  their  own  husbands,  that 
the  word  of  God  be  not  blasphemed."     And  in  our  text, 
*'  wives  submit  yourselves  unto  your  own  husbands,  as  is 
fit  in  the   Lord."     To   the  same   purpose  Peter   speaks, 
1    Pet.    iii.    1 — 6.    '•  Likewise,  ye  wives  be  in   subjec- 
tion to  your  own  husbands,  that  if  any  obey  not  the  word, 
they  may  also  without  the  word  be  won  by   the  conversa- 
tion of  tfie  wives  ;  while  they  behold  your  chaste  conver- 
sation coupled  with /ear  :  whose  adorning  &;c.     For  after 
this  manner  in  the  old  time  the   holy   women  also,   who 
trusted  in  God,  adorned  themselves,  being  in  subjectionun- 
to  their  own  husbands  ;  even  as  Sara  obeyed  Abraham,  cal- 
ling him  /ort/." 

This  authority  of  the  husband,  he  is  to  exercise  for  the 
good  of  the  wife.  Love  to  her  is  to  be  the  governing 
principle.    Hence  it  is  that  the  whole  of  his  duties  are  so 


DUTIES    OF   HUSBANDS    AND   WIVES.  213 

frequently  summed  up  in  love  ;  as  in  our  text,  "  husbands 
love  your  wives,  and  be  not  bitter  against  them."  His  au- 
thority is  by  no  means  that  of  a  master  over  a  slave,  as 
many  husbands  practically  suppose  ;  nor  is  it  that  of  a  fa- 
ther over  his  child  ;  but  as  the  Scriptures  represent,  it  is 
like  that  of  the  head  over  the  members,  and  of  Christ  over 
Jiis  church.  He  is  to  remember  that  she  is  his  own  flesh, 
or  as  it  were  a  part  of  himself;  and  it  becomes  him  ever 
to  treat  her  as  such  ;  to  treat  her  as  his  companion,  to 
exercise  his  government  v*'ith  meekness,  love,  and  wis- 
dom ;  to  conduct  towards  her  with  tenderness ;  and  to 
nourish  and  cherish  her  and  supply  her  v/ants.  Jl' 

The  peculiar  duties  of  wives  are  in  our  text  summed  up 
in  submission  ;  "  Wives  submit  yourselves  unto  your  own 
husbands,  as  is  fit  in  the  Lord."  The  same  duty  as  we 
have  seen  from  texts  already  quoted  is  frequently  enjoin- 
ed. It  is  the  duty  of  the  wife  to  respect  the  authority  of 
the  husband,  and  cheerfully  submit  to  it  as  commanded 
by  God  himself.  Nor  is  she  to  do  this  from  servile  fear, 
as  the  slave  does  to  his  master  ;  but  out  of  love,  and  re- 
spect to  her  husband,  as  the  church  obeys  Christ.  She 
ought  to  be  careful  to  please  him,  and  to  endeavour  to 
promote  his  interest,  honour  and  happiness  ;  for  in  so  do- 
ing she  will  best  promote  her  own. 

Husband  and  wife  thus  living  together,  and  fulfilling 
their  duty  towards  each  other  according  to  the  word  of 
God,  will  make  each  other  happy.  And  it  is  the  trans- 
gression of  the  laws  of  God  respecting  the  duties  of  this 
relation  that  makes  so  many  married  people  unhappy ; 
or  that  at  least  impairs  the  happiness  which  they  other- 
wise might  enjoy  in  this  relation.  If  the  man  rules  with 
capriciousness,  or  without  that  high  love  directing  all  his 
conduct,  which  the  Scriptures  require,  or  is  bitter  against 
his  wife,  or  tyrannizes  over  her,  he  greatly  transgresses ; 
or  if  tlie  woman  usurps  authority  over  the  man,  or  refu- 
ses to  submit  to  his  lawful  authority,  she  greatly  trans- 
gresses. And  if  she  succeed  in  establishing  her  authori- 
ty she  not  only  sins  ;  but  she  generally,  if  not  always,  les- 
sens her  husband's  respectability,  and  with  it  her  own  ; 
and  having  obtained  her  end,  she  most  generally  despises 
him  for  his  weakness.  The  way  for  a  wife  to  support  her 
own  respectability  and  liappiness,  is,  to  support  and  cheer- 
fully submit  to  the  authority  of  her  husband  ;  and  in  so 


214  SERMON    LXXIV. 

doing  she  will  generally  acquire  such  an  influence  over 
her  husband,  as  will  lead  him  to  act  according  to  her 
wishes.  But  she  is  bound  to  submit  only  in  the  Lord. 
When  her  husband  requires  her  to  break  the  law  of  God, 
or  }Drohibits  her  from  doing  those  things  which  God  com- 
mands, she  is  to  obey  God  rather  than  her  husband,  and 
trust  consequences  with  him ;  for  the  authority  of  God 
is  paramount  to  every  other. 

Thus  I  have  endeavoured  to  point  out  the  duties  of  the 
marriage  relation,  as  they  are  taught  by  reason  and  the 
word  of  God.  Let  us  in  view  of  this  subject,  be  humbled 
*«fcf  we  have  come  short  of  our  duty,  and  repent,  that  we 
may  obtain  the  remission  of  these  as  well  as  other  sins. 
Let  us  take  the  word  of  God  as  our  rule,  and  set  ourselves 
implicitly  to  follow  its  directions  ;  and  then  we  shall 
have  happy  families,  and  enjoy  that  felicity  which  the 
married  state  is  eminently  calculated  to  afford. 


SERMON  LXXIV." 

DUTIES     OF     MASTERS      AND     SERVANTS. 
EPHESIANS   VI.    5 9. 

•"^  Servants.,  he  obedient  to  them  that  are  your  masters  accor- 
ding to  the  flesh,  toith  fear  and  tremhling  in  singleness  of  your 
heart,  as  unto  Christ :  JVot  ivith  eye-service,  as  men-pleas- 
ers  ;  hut  as  the  servants  of  Christ,  doing  the  will  of  God 
from  the  heart  ;  with  good  will  doing  service,  as  to  the  Lord, 
and  not  to  men  :  Knowing  that  whatsoever  good  thing  any  man 
doeth,  the  same  shall  he  receive  of  the  Lord,  whether  he  be  bond 
or  free.  Jlnd,  ye  masters,  do  the  same  things  unto  them  for- 
bearing threatening  :  knowing  that  your  master  also  is  in  hear 
ven  ;  neither  is  there  respect  of  persons  with  him.^'' 


The  relation  of  master  and  servant  has  existed  in  society 
from  the  earliest  ages  of  the  world.  A  servant  is  one,  who 
in  a  family,  js  under  the  authority  of  a  master,  and  owes 


DUTIES    OF   MASTERS    AND    SERVANTlS.  213 

liim  subjection  and  obedience.  Persons  may  be  brought 
into  this  state  of  subjection  in  several  ways.  Some  be- 
come servants  by  vohmtary  compact  or  agreement.  Be- 
ing originally  free,  they  either  indent  themselves,  or  are 
bouiid  by  their  parents  for  a  certain  term  of  years,  to  do 
a  certain  service,  that  they  may  receive  a  certain  benefit. 
Such  are  apprentices.  Some  become  servants  by  hiring 
themselves  a  certain  time,  for  a  certain  compensation. 
Others  again,  through  poverty,  have  become  servants,  by 
selling  themselves,  or  being  sold  by  their  parents  for  sup- 
port. And,  in  some  nations,  persons  have  been  sold  a- 
gainst  their  will.  In  this  way  persons  sometimes  became 
servants  among  the  Jews.  For  the  Mosaic  law  contained 
rules  for  the  treatment  of  such  servants.  As  we  read, 
Lev.  XXV.  39,  40  ;  "  If  thy  brother  that  dvvelleth  by  thee 
be  waxen  poor,  and  be  sold  unto  thee  ;  thou  shalt  not 
compel  him  to  serve  thee  as  a  bond-servant :  but  as  an 
hired  servant,  and  as  a  sojourner  he  shall  be  with  thee, 
and  shall  serve  thee  unto  the  year  of  Jubilee."  That  this 
custom,  of  reducing  persons  to  servitude  for  debt,  was 
practised  among  the  Jews,  we  further  learn,  from  a  fact, 
stated  2  Kings  iv.  1.  "  There  cried  a  certain  woman  of 
the  wives  of  the  sons  of  the  prophets  unto  Elisha,  saying, 
thy  servant  my  husband  is  dead  ;  and  the  creditor  is 
come  to  take  unto  him  my  two  sons  to  be  bond-men." 
And  also  from  one  of  the  parables  of  our  Saviour  ;  Mat. 
xviii  :  In  which  the  servant  who  owed  ten  thousand  tal- 
ents, and  had  nothing  to  pay,  was  commanded  to  be  sold, 
with  his  wife  and  children  to  make  payment. 

Again,  liberty  is  sometimes  forfeited,  and  persons  are 
reduced  to  a  state  of  servitude,  as  a  punishment  for 
crimes  committed  by  them.  Another  way  in  which  per- 
sons become  servants,  is  by  captivity  in  war.  In  ancient 
times,  it  was  a  general  practice,  when  prisoners  of  war 
were  not  put  to  death,  to  make  slaves  of  them.  Barba- 
rous nations  still  continue  the  practice  ;  but  among  civil- 
ized nations,  under  the  hght  of  Christianity,  this  mode  of 
making  slaves  is  not  tolerated. 

Another  way  in  which  persons  are  brought  into  a  state 
of  servitude  is,  invading  by  force,  and  without  provoca- 
tion, the  terri(orics  of  an  independent  power,  and  seizing 
upon  its  inhabitants,  and  carrying  them  away  captive  ;  or 
alluring  them  away  under  the  mask  ofpeace  and  friend- 


216  SERMON    LXXIV. 

ship,  and  thus  reducing  them  and  their  posterity  to  perpe- 
tual slavery.  In  this  way  have  many,  now  in  our  own 
country  become  slaves.  Avarice  may  make  pleas  to  justi- 
fy this  mode  of  making  slaves  ;  but  both  reason  and  the 
word  of  God  condemn  it.  The  slave  trade  by  which  sla- 
very was  introduced  into  this  country,  is  an  exceedingly 
•wicked  practice.  The  origin  of  the  slavery  which  is 
found  in  this  country  is  altogether  wrong,  and  indefensible. 
But  when  persons  are  found  to  be  in  this  state  without 
the  act  of  their  present  owners,  it  is  more  difficult  to  say 
what  is  duty.  On  this  subject,  I  shall  not  in  this  place, 
at  present  express  an  opinion.  The  relation  of  master 
and  servant  does  exist,  and  from  whatever  cause  this  re- 
lation may  arise,  the  Scriptures  point  out  the  duties  of 
those  who  sustain  this  relation.  Our  object  at  present  is 
to  ascertain   these  duties. 

I.  As  servants  are  first  mentioned  in  the  text,  let  us  first 
attend  to  their  duties.  And  let  it  be  kept  in  mind,  that  by 
servants  are  meant,  all  who  are  under  subjection  to  an- 
other as  a  master,  whatever  the  means  may  have  been, 
by  which  they  were  brought  into   this  subjection. 

1.  It  is  the  duty  of  servants  to  be  obedient  to  their  mas- 
ters. This  is  enjoined  in  the  text  :  "  Servants,  be  obedi- 
dent  to  them  that  are  your  masters  according  to  the 
ilesh."  The  same  duty  is  enjoined  in  the  follovring  texts; 
•'Servants  obey  in  all  things  your  masters  according  to  the 
flesh  ;"  Col.  iii.  22  :  "  Exhort  servants  to  be  obedient 
unto  their  own  masters,  and  to  please  them  well  in  all 
things  ;"  Tit.  ii.  9. 

And  here  I  would  observe,  that  in  masters,  mistresses 
are  included,  and  that  servants  owe  to  them  the  same 
duties  as  to  masters ;  and  that  the  duties  which  are  bind- 
ing on  masters  towards  their  servants  are  also  binding  on 
mistresses  ;  and  that  when  in  this  discourse  we  use  the 
word   master,  we  mean  mistresses    also. 

Servants  owe  to  their  masters  obedience.  This  obe- 
dience they  should  render  from  a  regard  to  the  authority 
of  God,  who  has  in  his  word  pointed  out  the  duties  of 
those  in  this  station,  and  who  in  his  providence  has  per- 
mitted them  to  be  brought  into  this  condition,  and  has 
thereby  signified  his  pleasure,  that  they  should  fulfil  the 
duties  of  this  station. 

These  are  reasons  why  they  should  obey  even  unrea- 


DUTIES  OF  MASTERS  AND  SERVANTS.        217 

sonable  and  tyrannical  masters.  Such  masters  commit 
.^in,  and  for  their  sin  they  must  render  an  account  to  him, 
wlio  is  their  master  in  heaven  ;  but  the  sin  of  masters 
will  not  justify  the  disobedience  of  servants. 

This  obedience  should  be  performed,  as  enjoined  in 
our  text,  "  in  singleness  of  heart ;"  that  is  with  a  single 
desire  and  aim  to  please  Christ,  whom  they  obey,  in  con- 
scientiously obeying,  from  a  regard  to  the  divine  authori- 
ty, their  earthly  masters.  This  obedience  should  also  be 
performed,  not  with  reluctance,  but  as  enjoined  in  our 
text,  cheerfully,  because  it  is  the  will  of  God  ;  "  With 
good  will  doing  service,  as  to  the  Lord,  and  not  to  men." 
Again,  this  obedience  should  be  performed,  not  only  in  the 
presence  of  their  masters,  or  when  under  their  inspection; 
but  also  in  their  absence.  The  command  in  our  text  is  : 
"Not  with  eye  service,  as  men-pleasers."  Many  servants 
watch  the  eyes  of  their  masters,  and  as  soon  as  they  are 
out  of  their  sight,  prove  unfaithful  and  disobedient. 
Christian  servants  ought  not  to  act  thus.  Such  conduct 
is  forbidden  by  God,  and  is  very  displeasing  to  him, 
whose  eye  is  always  upon  them.  Again  the  obedience 
which  it  is  the  duty  of  servants  to  render  to  their  masters 
ought  to  be  performed  without  gainsaying,  contradicting, 
or  opposing  their  comiivinds  ;  and  without  muttering,  or 
talking  back  with  ill  temper,  when  reproved  ;  as  we 
read  ;  Tit.  ii.  9,  16  ;  "  Exhort  servants  to  be  obedient  un- 
to their  own  masters — not  answering  again." 

2.  Another  duty  of  servants  to  their  masters,  is  honour^ 
They  ought  to  respect  them,  because  they  are  their  mas- 
ters, placed  in  the  providence  of  God,  in  a  superior  station, 
and  ovei"  them.  Tliey  ought  to  think  and  speak  respect- 
fully of  them,  and  so  conduct,  as  not  to  disgrace  them  by 
their  coimexion  with  them.  This  duty  is  taught  in  our 
text :  "  Servants  be  obedient  to  them  that  are  your  mas- 
ters according  to  the  flesh,  with  fear  and  trembling." 
And  also  in  the  following  passages  of  Scripture  ;  "  Ser- 
vants, be  subject  to  your  masters  with  all  fear  ;  not  only 
to  the  good  and  gentle,  but  also  to  the  fro  ward ;"  1  Pet. 
ii.  18.  '•'  Let  as  many  servants  as  are  under  the  yoke 
count  tlieir  own  masters  worthy  of  all  honour,  that  the 
name  of  God,  and  his  doctrine  be  not  blasphemed  ;"  1 
Tim.  vi.  1.  This  was  the  direction  to  Christian  servants, 
who  had  Heathen  masters.  Even  in  that  case,  they  were 
VOL.  II,        2B 


ill 8  SERMON    LXXIV. 

to  honour  them  as  their  masters,  and  to  count  them  wor- 
thy of  all  honour.  The  apostle  then,  in  the  next  verse 
gave  directions  to  those  Christian  servants,  who  had  be- 
lieving masters.  "  They  that  have  believing  masters,  let 
them  not  despise  them,  because  they  are  brethren  ;  but 
rather  do  them  service,  because  they  are  faithful  and  be- 
loved partakers  of  the  benefit ;"  1  Tim.  vi.  2.  The  a- 
postle  supposed  that  some  servants  might  conclude,  that 
because  their  masters  were  brethren  with  them  in  Christ, 
they  were  therefore  on  an  equality  with  them,  and  did 
not  owe  them  respect  and  obedience.  Such  a  conclusion 
he  forbids,  and  teaches  that  therefore  they  were  the  rath" 
er  to  do  them  service.  Because  they  were  brethren  in 
Christ,  they  owed  them,  instead  of  dimuiished,  increased 
respect  and  obedience. 

3.  Another  duty  which  servants  owe  their  masters  is 
faithfulness.  Eye-service  is  forbidden  in  our  text.  And 
servants  are  commanded.  Tit.  ii.  10  :  "Not  purloining, 
but  showing  all  good  fidelity."  Eleazer  when  he  served 
Abraham,  Jacob  when  he  served  Laban,  and  Joseph 
when  he  served  Potiphar  were  examples  of  fidelity.  Our 
Saviour  also  taught  this  duty  in  one  of  his  parables ;  Mat. 
xxiv.  45,  &c. :  "  Who  then  is  a  faithful  and  wise  servant, 
whom  his  lord  hath  made  ruler  over  his  household. 
Blessed  is  that  servant,  whom  his  lord,  when  he  cometh 
shall  find  so  doing.  But  and  if  that  evil  servant  shall 
say  in  his  heart  my  lord  delayeth  his  coming  ;  and  shall 
begin  to  smite  his  fellow-servants,  and  to  eat  and  drink 
with  the  drunken ;  the  lord  of  that  servant  shall  come  in 
a  day  when  he  looketh  not  for  him,  and  in  an  hour  that 
he  is  not  aware  of,  and.  shall  cut  him  asunder,  and  ap- 
point him  his  portion  with  the  hypocrites." 

It  is  the  duty  of  servants  faithfully  to  attend  to  the  bu- 
siness of  their  master,  with  dihgence  execute  his  com- 
mands, be  careful  of  the  interests  committed  to  them,  and 
not  suffer  things  to  be  wasted  through  their  indolence  or 
carelessness.  They  ought  to  make  their  master's  interest 
their  own  ;  and  to  pursue  it  and  take  care  of  it  as  such. 
And  this  they  ought  to  do  not  only  when  their  master's 
eye  is  upon  them,  but  at  all  times.  Such  are  good  ser- 
vants, and  the  conduct  of  such  is  well-pleasing  to  God. 
But  we  have  reason  to  fear,  there  are  comparatively  few 
such  servants.    Idleness  in  a  master's  absence,  opposition 


DUTIES  OF  MASTERS  AND  SERVANTS.        219 

or  indifference  to  his  interest,  carelessness  about  what 
belongs  to  hirn,  suffering  it  to  be  wasted,  and  purloining 
or  pilfering  or  stealing  something  that  is  his,  or  knowing 
that  others  do  so  and  concealing  it — these,  we  have  rea- 
son to  fear,  are  sins  of  which  many  servants  are  guilty  ; 
and  for  these  sins  unless  they  repent  and  reform,  God 
will  one  day  punish  them. 

4.  Another  duty  which  servants  owe  their  masters  is 
patience  under  their  corrections^  both  when  they  deserve 
correction  and  when  they  do  not.  It  is  the  duty  of  ser- 
vants, when  they  have  received  deserved  correction,  pa- 
tiently to  submit  to  it ;  and  be  sorry  for  their  faults  which 
have  made  correction  needful,  and  do  so  no  more.  And 
when  they  have  received  correction  undeservedly,  as  is 
sometimes  the  case,  it  is  their  duty  to  be  submissive,  and 
not  be  impudent  to  their  masters,  or  rise  up  in  opposition 
to  their  authority  to  take  revenge.  There  is  a  legal  way 
of  redress,  in  case  of  injurious  treatment,  which  a  servant 
is  undoubtedly  authorized  to  seek.  But  in  case  he  can- 
not obtain  redress  in  an  orderly  and  regular  manner,  it  is 
his  duty  to  commit  his  cause  to  God,  who  has  said,  "Ven- 
geance is  mine  I  will  repay;"  Rom.  xii.  19;  and  patient- 
ly to  bear  tlie  corrections  which  in  his  providence,  he  suf- 
fers  to  be  laid  upon  him,  and  to  improve  them  for  hia 
spiritual  and  eternal  good.  That  this  is  his  duty  is  clearly 
proved  by  the  following  passage:  1  Pet.  ii.  18 — 20;  "Ser- 
vants, be  subject  to  your  masters  with  all  fear  ;  not  only 
to  the  good  and  gentle,  but  also  to  the  froAvard.  For  this 
is  thank-worthy,  if  a  man  for  conscience  toward  God  en- 
dure grief,  suffering  wrongfully.  For  what  glory  is  it,  if, 
when  ye  be  buffeted  for  your  faults,  ye  shall  take  it  pa- 
tiently ^  but  if  when  ye  do  well,  and  suffer  for  it,  ye  take 
it  patiently,  this  is  acceptable  with  God." 

il.  I  proceed  to  point  out  the  duties  of  masters.  The 
command  in  our  text  is  :  "  And  ye  masters,  do  the  same 
things  unto  them,  forbearing  threatening  :  knowing  that 
your  master  also  is  in  heaven  ;  neither  is  there  respect  of 
persons  with  him.  By  the  command,  "do  the  same  things 
unto  them,"  we  are  to  understand  an  injunction  to  per- 
form correspondent  duties,  and  that  masters  should  act 
towards  their  servants  from  the  same  principles,  viz.  a 
regard  to  the  divine  authority,  and  as  accountable  to 
God. 


220  SERMON    LXXIV. 

1.  It  is  the  duty  of  masters  to  be  reasonable  in  their 
commands,  and  to  require  nothing  of  their  servants  ;  but 
what  is  right.  Masters  ought  to  remember  that  their 
servants  have  human  nature  as  well  as  themselves,  and 
are  descended  from  the  same  original,  thouo-h  in  the  over- 
ruhng  providence  of  God,  they  are  placed  in  an  inferior 
condition  in  society.  As  said  Job,  when  protesting  his 
integrity  :  "  If  I  did  despise  the  cause  of  my  man-servant 
or  of  my  maid-servant,  when  they  contended  with  me  ; 
what  then  shall  I  do  when  God  riseth  up  ?  and  when 
he  visiteth  what  shall  I  answer  him  ?  Did  not  he  that 
made  me  make  him  ?  And  did  not  one  fashion  us  ?"  Job 
xxxi.  13, — 15.  They  ought  not  to  require  more  service 
from  them,  than  they  are  able  to  perform.  And  they 
ought  not  to  impose  upon  them  any  commands  contrary 
to  the  law  of  God.  If  they  do,  servants  are  not  bound  to 
obey;  for  the  authority  of  God  is  paramount  to  every  oth- 
er ;  and  in  this  as  in  every  other,  the  inferior  is  bound  to 
obey  only  in  the  Lord.  A  good  rule,  in  every  condition 
and  relation  in  life,  is  to  do  to  others,  as  we  w  ould  have 
them,  were  we  in  their  situation  and  they  in  ours,  to  do 
to  us. 

2.  Masters  ought  to  provide  things  necessary  for  the 
comfort  of  their  servants.  The  direction  of  the  apostle 
Paul  is,  "•  Masters,  give  unto  your  servants  that  which  is 
just  and  equal ;  knowing  that  ye  also  have  a  master  in 
heaven;"  Col.  iv.  1.  On  this  head  there  are  two  extremes 
to  be  avoided.  The  one  is  an  over  delicate  treatment 
and  provision.  Experience  has  proved  this  to  be  dan- 
gerous and  wrong.  Hence  the  wise  man  cautions  against 
it  :  '^  He  that  delicately  bringeth  up  his  servant  from  a 
child  shall  have  him  become  his  son  at  length ;"  Prov. 
xxix.  21.  The  other  extreme  is  neglect ;  leaving  them  to 
suffer  for  want  of  necessary  provision,  or  apparel,  or  at- 
tention and  medicine  in  sickness. 

3.  Masters  ought  as  our  text  enjoins  to  forbear  threaten- 
ing. By  this  we  are  not  to  understand,  that  masters  are 
never  to  threaten  their  servants  ;  for  this  is  a  part  of  that 
salutary  discipline,  which  is  sometimes  necessary.  The 
word  "  forbearing"  in  the  text  signifies  moderating  ;  and 
the  object  of  the  command  is,  to  restrain  those  violent, 
furious,  and  terrifying  tlireats,  which  are  the  product  of 
unbridled  passion. 


DUTIEii  OF   MASTERS    AND    SERVANTS.  221 

4.  Masters  ought  when  necessary,  and  when  servants 
are  in  such  a  sense  under  their  authority  as  to  render  it 
proper,  to  correct  Ihem.  The  best  good  of  the  scjv^nt 
ought  to  be  sought ;  and  when  other  means  fail  to  le:»d 
him  to  do  his  duty,  the  rod  of  correction  ought  to  be  usod. 
But  tlie  good  of  the  servant  ought  always  to  be  the  nile 
in  administering  correction.  Masters  ought  neve/  i:>  or- 
rect  in  a  passion  ;  nor  ought  they  to  correct  to  take  re- 
venge and  gratify  passion.  Correction,  which  ought  al- 
ways to  be  with  humanity,  may,  if  administered  under  the 
influence  of  passion,  be  cruel.  Some  persons  never  cor- 
rect, unless  they  are  in  a  passion.  Such  persons  are  cer- 
tainly wrong  ;  and  their  corrections  are  not  likely  to  do 
much,  if  any  good. 

.O.  Masters  should  allow  servants  when  they  are  accu- 
sed of  doing  wrong,  liherty  to  plead,  and  if  they  can,  to  prove 
their  innocency.  Job  in  solemnly  protesting  his  integrity, 
mentioned  this  among  other  things  :  "  If  I  did  despise  the 
cause  of  my  man-servant,  or  of  my  maid-servant,  when 
they  contended  with  me;"  Job.  xxxi.  13.  If  servants  are 
not  guilty,  they  do  not  deserve  correction.  Neither  will 
coiTcction  answer  any  good  purpose ;  for  the  end  of  cor- 
rection is  to  convince  of  the  evil  of  a  fault,  and  to  lead  a 
person  to  do  so  no    more. 

6.  With  respect  to  hired  servants,  it  is  the  duty  of  mas- 
ters fully  and  punctually  to  j)ny  tjiem  their  wages.  Hear 
the  word  of  the  Lord  on  this  head  :  "  Thou  shalt  not  op- 
press an  hired  servant ;  at  his  day  thou  shalt  give  him 
his  hire,  neither  shall  the  sun  go  down  upon  it,  for  he  is 
poor,  and  setteth  his  heart  upon  it :  lest  he  cry  against 
thee  unto  the  Lord,  and  it  be  sin  unto  thee  ;"  Deut.  xxiv. 
14,  15.  And  again  :  "Behold  the  hire  of  the  labourers 
who  have  reaped  down  your  iields,  which  is  of  you  kept 
back  by  fraud,  crieth  ;  and  the  cries  of  them  which  have 
reaped  are  entered  into  the  ears  of  the  Lord  of  Saba- 
oth  ;*'  Jam.  v.  4. 

7.  Another  very  important  duty  of  masters  towards  ser- 
vants is,  the  care  of  their  souls.  Servants  have  souls  equal- 
ly valuable  with  those  of  their  masters.  And  for  the 
manner  in  which  they  have  acted  towards  these  souls, 
must  masters  one  day  give  a  solemn  account  to  their  mas- 
ter in  heaven.  It  is  important  that  masters  sliouM  be  im- 
pressed with  a  solemn  sense  of  their  responsibility  in  this 


222  SERMON   LXXIV. 

respect,  and  set  themselves  faithfully  to  perform  their  du- 
iy.  Thus  Abraham  did.  "  I  know  him  (said  the  Lord) 
that  he  will  command  his  children  and  his  household  af- 
ter him,  and  they  shall  keep  the  way  of  the  Lord."  Gen. 
xviii.  19.  And  thus  also  Joshua  did.  "  As  for  me  and 
my  house  (said  he)  we  will  serve  the  Lord."  Josh, 
xxiv.  15. 

In  exercising  due  religious  care  over  servants,  se- 
veral particular  duties  are  incumbent.  It  is  the  duty  of 
christian  masters  to  dedicate  the  servants  which  belong 
to  them,  unto  God  in  baptism ;  and  thus  to  bind  them- 
selves to  God  and  his  church,  for  the  performance  of  their 
duty  towards  them  ;  and  that  their  servants  may  be- 
come interested  in  those  blessings  which  are  connected 
with  a  visible  relation  to  the  church  of  Christ.  In  proof 
of  this  duty  you  are  referred  to  the  example  of  Abraham, 
the  father  of  the  faithful,  and  the  pattern  of  believers.  He 
put  the  sign  of  circumcision,  which  was  then  the  seal  of 
the  righteousness  of  faith,  not  only  upon  his  sons  ;  but  al- 
so upon  all  the  males  that  were  born  in  his  house,  and 
that  were  bought  with  his  money.  And  christian  masters 
are  equally  bound  now  to  have  them  baptised,  as  Abraham 
was  of  old  to  have  them  circumcised.  Many  christians  in 
many  parts  of  the  church  do  feel  their  obligations  in  this 
respect  and  do  perform  this  duty ;  and  we  have  had 
some  instances  of  it  among  ourselves,  though  many  ne- 
glect it. 

Again,  it  is  the  duty  of  masters  to  give  their  servants  re- 
ligious instruction,  and  to  give  them  opportunities  to  gain 
such  instruction.  They  ought  to  be  taught  to  read,  that 
they  may  read  the  word  of  God  for  themselves.  And  they 
ought  to  be  instructed  in  the  great  principles  of  the  chris- 
tian religion.  And  when  they  manifest  a  disposition,  they 
ought  to  be  allowed  a  reasonable  time,  and  suitable  op- 
portunities to  enable  them  to  gain  religious  instruction. 
And  here  I  would  remark  that  the  present  generation  en- 
joy opportunities  to  acquire  knowledge  and  gain  rehgious 
instruction,  which  those  who  have  lived  before  them  have 
not  enjoyed.  I  have  reference  particularly  to  Sabbath 
Schools.  It  is  the  duty  of  servants  who  have  the  liber- 
ty, to  attend  these  schools.  And  it  is  the  duty  of  masters 
to  give  them  the  liberty  ;  and  further,  if  necessary,  to  ex- 
ercise their  authority  to  cause  them  to  attend  upon  this 
important  means  of  instruction. 


DUTIES  OP  MASTERS  AND  SERVANTS.  223 

Again  it  is  the  duty  of  masters  to  set  a  good  example 
before  their  servants  ;  and  to  recommend  religion  to  them 
by  their  example.  The  influence  of  example  is  great, 
and  without  this  the  best  instructions  will  probably  be 
lost. 

Again  it  is  the  duty  of  masters  to  give  their  servants 
time  and  opportunity  to  attend  upon  the  means  of  grace  ; 
and  to  see  that  they  do  attend  upon  them.  They  ought 
to  be  allowed  and  required  to  attend  upon  the  public 
worship  of  God's  house,  and  not  to  be  detained  except  in 
cases  of  necessity.  They  ought  also  to  require  them  to 
attend  upon  family  worship.  And  it  is  their  duty  to  re- 
strain them  from  violations  of  the  Sabbath  day.  In  this 
respect,  many  masters  are  very  guilty ;  for  the  Sabbath  is 
kept  by  their  Servants  as  a  holiday.  Masters  who  allow 
this,  or  who  do  not  take  the  measures  in  their  power  to 
prevent  it,  are  very  guilty  in  the  sight  of  God  ;  and  will 
have  a  sad  account  to  render  to  their  master  in  heaveu 
when  he  comes  to  reckon  with  them.  Besides  masters 
will  and  do  suffer  in  their  temporal  interests  for  these 
things.  Nothing  more  effectually  tends  to  destroy  every 
moral  principle,  and  therefore  to  make  servants  unfaithful 
than  Sabbath-breaking.  Let  masters  be  exhorted  as  they 
regard  their  own  temporal  interests,  and  as  they  would 
not  have  the  blood  of  their  souls  laid  to  their  charge  in 
the  great  day  of  account,  to  require  their  servants  to  ab- 
stain from  the  profanation  of  the  Sabbath,  and  outwardly 
to  respect  and  observe  its  institutions. 

Once  more,  it  is  the  duty  of  masters  to  pray  for  their 
servants.  All  other  attempts  for  their  spiritual  and  eter- 
nal good,  ought  to  be  followed  with  prayer  to  God  for  his 
blessing,  to  render  the  means  used,  effectual  to  their  ever- 
lasting salvation. 

From  this  subject  we  learn  that  the  christian  religion  is 
excellent,  and  calculated  to  promote  human  happiness. — 
If  servants  were  to  perform  their  duty,  and  masters  their's 
as  enjoined  in  the  Scriptures,  they  would  mutually  pro- 
mote each  others  happiness.  God  who  has  given  such  a 
law,  so  calculated  to  promote  the  happiness  of  his  crea- 
tures, must  be  good,  and  worthy  to  be  loved  and  obeyed. 
And  the  religion  which  is  calculated  to  make  persons  good 
and  happy  in  the  several  stations  and  relations  of  life, 
must  be  excellent,  and  is  worthy  to  be  embraced  by  all. 


224  SERMON    LXXV. 

Let  servants  suffer  this  discourse  to  have  its  due  efleci 
upon  their  minds.  Study  to  become  acquainted  with  the 
duties  of  your  station,  as  they  are  taught  in  the  word  of 
God;  and  conscientiously  endeavour  to  perform  them,  as 
to  the  Lord.  If  you  expect  God's  favour,  you  must  be 
obedient  to  his  commands.  If  you  have  but  little  commit- 
ted to  you,  be  faithful  in  that  little,  "  knowing  that  what- 
soever good  thing  any  man  doeth,  the  same  shall  he  re- 
ceive of  the  Lord,  whether  he  be  bond  or  free."  Remem- 
ber that  you  have  immortal  souls ;  and  let  the  care  of 
these  be  your  great  concern.  And  remember  that  one, 
and  an  important  part  of  true  religion  is,  to  be  faithful,  in 
the  performance  of  the  duties  of  the  station  in  which  you 
are  placed,  and  the  relations  you  bear  to  others. 

And  let  masters  remember,  that  they  are  accountable 
to  one,  who  is  their  master  in  heaven  for  the  perfor- 
mance of  their  duty  in  this  as  well  as  every  other  rela- 
tion. Let  them  study  to  know  their  duty,  and  set  them- 
selves to  perform  it.  Let  them  be  humbled  for  past  sins 
in  this  respect,  and  reform.  And  let  them  especially  ev- 
er maintain  a  deep  sense  of  the  value  of  the  souls  of  their 
servants ;  and  by  every  means  which  God  has  made  it 
their  duty  to  use,  endeavour  to  effect  their  eternal  salva- 
tion.— Amen. 


SERMON  LXXV. 

DIRTIES    OF    RULERS   AND   RULEl>. 

ROMANS  xni.  L 

^'  Lei  every  soul  be  subject  unto  the  higher  powers.  For 
there  is  no  power  but  of  God  :  the  powers  theft  be^  are  ordaincff 
ofGodr 


Civil  government  is  a  divine  ordinance,  designed  for  the 
good  of  mankind.  Man  is  a  social  creature.  He  there- 
fore naturally  associates  with  his  fellow-man.     This  he 


DUTIES  OP  RULERS  AND  RULED.  225 

does,  not  only  from  necessity,  for  mutual  help  and  protec- 
tion; but  also  from  a  natural  love  to  society.  And  if  it  is 
agreeable  to  human  nature,  that  men  should  associate 
with  each  other,  laws  are  evidently  necessary  to  enable 
them  to  live  together,  with  any  tolerable  degree  of  happi- 
ness in  society.  For  man  is  a  depraved  creature,  and 
selfishness  naturally  predominates  in  his  heart.  Laws  are 
therefore  necessary,  to  regulate  and  restrain  the  selfish 
passions  of  men,  preserve  order  in  society,  protect  the 
rights  of  its  several  members,  and  promote  the  good  of 
the  whole.  Even  in  the  most  virtuous  civil  communities, 
composed  of  such  a  race  as  ours,  laws  must  be  necessary 
to  restrain  and  punish  the  wicked,  and  to  decide  disputes 
which  from  the  blindness,  prejudice,  and  selfishness  of 
human  nature,  in  even  the  best  of  men,  will  arise  in  society. 
And  if  laws  are  necessary,  it  is  necessary  they  should  be 
made  and  administered,  and  therefore  that  there  should 
be  rulers  and  consequently  ruled.  Hence,  the  relation  of 
rulers  and  ruled  arises  out  of  the  nature  of  man ;  and 
therefore  civil  government  is  an  ordinance  of  God,  who  is 
as  much  the  author  of  all  those  good  institutions,  Avhich 
arise  out  of  the  nature  of  things,  as  he  is  of  those  for  which 
there  is  his  positive  command. 

Besides  tlie  Scriptures  expressly  ascribe  the  origin  of 
civil  government  to  God.  This  is  done  in  our  text; 
"  There  is  no  power  but  of  God  ;  the  powers  that  be  are 
ordained  of  God."  The  same  is  repeatedly  taught  in  seve- 
ral verses  following  our  text.  "Whosoever  therefore  re- 
sisteth  the  power,  resisteth  the  ordinance  ofGod.  He  is 
the  minister  of  God  to  thee  for  good.  He  is  the  minister  of 
God,  a  revenger  to  execute  wrath  upon  him  that  doeth 
evil.  They  are  God's  ministers."  Elsewhere  we  are 
taught  the  same  truth,  as  in  the  following  passages.  "  By 
me  kings  reign,  and  princes  decree  justice.  Byrne  prin- 
ces rule,  and  nobles  even  all  the  judges  of  the  earth;" 
Prov.  viii.  15,  16.  "He  removeth  kings,  and  setteth  up 
kings  ;"  Dan.  ii.  21.  "  The  most  High  ruleth  in  the  king- 
dom of  men,  and  giveth  it  to  whomsoever  he  will;"  Dan. 
iv.  32.  "Governors  are  sent  by  him  for  the  punishment  of 
evil-doers,  and  for  the  praise  of  them  that  do  well ;"  1  Pet. 
ii.  14.  From  these  texts  it  fully  appears  that  civil  gov- 
ernment is  of  divine  appointment.  But  we  are  not  to  sup- 
pose that  any  particular  form  was  divinely  appointed,  t<y* 
VOL.  II.         29 


226  SERMON  Lxxr» 

be  obligatory  on  all  communities,  to  the  exclusion  of  all 
other  forms. 

The  different  simple  forms  of  civil  government  are  three 
Tiz.  Monarchy,  Aristocracy,  and  Democracy.  There  are 
different  modifications  of  these  ;  and  there  are  other  mix- 
ed forms,  which  combine  something  of  some  or  of  all  the 
simpleibrms.  It  does  not  properly  belong  to  a  sermon, 
to  enter  into  an  explanation  of  the  nature  of  these  differ- 
ent forms,  and  point  out  their  respective  advantages  and 
disadvantages;  or  to  answer  the  inquiry,  which  is  the 
best  ?  On  this  last  point  I  would  just  observe  from  a  vari- 
ety of  circumstances,  the  genius  of  nations  may  differ  so 
much,  that  what  would  be  best  for  one  people,  may  not 
be  best  for  another.  However,  we  believe  a  mixed  form, 
composed  of  all  the  three  simple  forms,  well  tempered,  is 
in  itself  the  best,  and  the  most  likely  to  promote  the  great 
ends  of  government — general  and  individual  happiness. 
But  notwithstanding  this,  it  may  be  further  observed,  that 
the  government  which  is  best  administered,  best  promotes 
general  and  individual  happiness. 

Civil  government  is  necessary  for  the  good  of  man,  is 
calculated  to  promote  his  happiness,  and  was  instituted 
by  God  for  his  benefit.  But  this  institution  has  often  been 
abused,  and  in  the  hands  of  wicked  rulers,  has  often  pro- 
%'ed  an  engine  of  very  great  oppression  and  cruelty.  But 
this  has  arisen,  not  from  government  in  itself  being  evil; 
but,  through  the  depravity  of  human  nature,  from  the  a- 
buse  of  that  which  is  in  itself  good,  and  eminently  calcu- 
lated to  promote  general  and  individual  happiness.  And 
iiii'ukrs  and  ruled  were  mutually  to  perform  their  respec- 
tive duties,  government  would  greatly  promote  humaa 
happiness. 

Let  us  attend  to  these  duties. 

I.  0(  rulers.  Although  the  duties  of  rulers  are  not  sta- 
ted in  our  text ;  yet  they  are  undoubtedly  implied;  for 
relative  duties  are  mutual.  If  it  is  the  duty  of  the  peo- 
ple to  be  subject  to  the  powers  that  be,  it  is  equally  the 
duty  of  rulers  to  exercise  their  authority  aright.  Their 
duties  we  may  learn  in  detail  from  other  parts  of  Scrip- 
ture. 

In  general,  it  is  their  duty  to  exercise  the  authority, 
with  which  they  are  vested,  for  the  good  of  the  people 
over  which  they  are  placed.    To  do  this  they  ought  to 


DUTIES  OF  RULERS  AND  RULED.  227 

love  tlieir  people.  This  duty  is  frequently  set  forth  in 
Scripture  by  the  figurative  titles  which  are  given  them. 
They  are  called  heads  of  the  body  politick,  of  which  the 
people  are  members.  They  are  called  fathers,  and  of 
course  their  people  are  considered  as  children.  And  they 
are  also  called  shepherds.  These  titles  undoubtedly  teach, 
that  there  is  an  intimate  union  between  rulers  and  ruled, 
and  that  the  former  ought  to  feel  a  tender  regard  for  the 
good  of  the  latter.  And  they  ought  always  in  the  exer- 
cise of  their  offices  to  be  ruled  by  this  principle.  Hence, 
rulers,  who  make  their  supreme  object,  self-aggrandize- 
ment, either  in  exalting  their  name  by  schemes  of  ambi- 
tion, expensive  and  disastrous  to  their  people ;  or  in  increa- 
sing their  property,  by  bribery,  peculation,  or  oppression, 
do  not  discharge  their  duty,  but  on  the  contrary  sin  against 
God.  The  prophet  Ezekiel  spake  of  this  principle  of 
self-aggrandizement  actuating  rulers,  as  one  of  the  griev- 
ous sins  of  the  Jews,  which  provoked  God  to  send  des- 
olating judgments  upon  the  nation.  "  Her  princes  in  the 
midst  thereof  are  like  wolves  ravening  the  prey,  to  shed 
blood,  and  to  destroy  souls,  to  get  dishonest  gain."  Ez. 
xxii.  27.  And  Moses  in  the  choice  of  rulers  was  directed 
to  select  men, '•  hating  covetousness."  Ex.  xviii.  21. 

But  self-aggrandizement,  and  not  the  public  welfare, 
has  doubtless  often  been  the  object  of  men,  in  seeking  and 
accepting  offices,  even  to  the  supplanting  by  their  mean 
and  wicked  arts,  others  who  acted  from  principle,  and  fil- 
led their  stations  with  wisdom,  diligence  and  fidelity. — 
This  principle  of  regard  to  the  public  good,  and  not  pri- 
vate aggrandizement,  ought  to  influence  public  officers, 
in  every  department  of  state,  whether  legislative,  execu- 
tive, or  judiciary.  Actuated  by  this  principle,  they  ought 
to  frame  wise  and  good  laws,  and  to  administer  them  with 
fidelity  and  equity. 

What  a  ruler  ought  to  be,  we  are  informed  in  the  Scrip- 
tures. The  advice  of  Jethro  to  Moses,  with  which  ad- 
vice, this  great  and  divinely  inspired  lawgiver  complied, 
was,  "  Thou  shalt  provide  out  of  all  the  people,  able  men, 
such  as  fear  God,  men  of  truth,  hating  covetousness  ;  and 
place  such  over  them  to  be  rulers  of  thousands,  and  ru- 
lers of  hundreds,  rulers  of  fifties,  and  rulers  of  tens."  Ex. 
xviii.  21. 

From  this  text  we  learn,  that  ability  or  wisdom  is  one  im- 


228  SERMON    LXXV. 

portant  trait  in  the  character  of  a  good  ruler.  The  neces- 
sity of  this  quahfication  to  fit  a  person  to  be  a  ruler,  espe- 
cially in  the  higher  and  more  important  and  dithcult  offi- 
ces ofstate,  must  appear  to  every  intelligent  person.  The 
duties  which  rulers  have  frequently  to  perform  are  com- 
plicated and  difficult,  and  therefore  require  an  accurate 
knowledge  of  the  springs  of  government,  and  of  the  ope- 
ration of  causes  under  all  their  variety  of  circumstances, 
as  they  have  existed  in  other  ages,  and  nations  of  the 
world  ;  and  it  is  a  great  mistake  that  every  honest  man  is 
fit  to  be  a  ruler,  and  to  fill  the  important  offices  of  state. 
Honesty  or  integrity  is  an  important  and  necessary  qual- 
ification ;  but  there  are  other  qualifications  equally  im- 
Eortant  and  necessary.  If  a  ruler  be  w  eak  or  ignorant, 
owever  honest  he  may  be,  he  is  not  lit  to  fill  the  offices 
of  government.  On  this  point  the  saying  of  the  wise  man 
is  applicable.  "  Wo  to  thee,  O  land,  when  thy  king  is  a 
child."  Eccl.  X.  16.  This  wo  must  be  pronounced  on 
account  of  the  incapacity  of  a  child.  Many  w  ho  are  grown 
to  years  of  maturity  are  children  in  knowledge,  and  e- 
qually  incapable  of  governing. 

Another  qualification  of  a  good  ruler  is,  that  he  fears 
God.  This  we  have  seen  from  the  text  already  quo- 
ted from  Exodus.  "  Thou  shalt  provide  out  of  all 
the  people,  able  men,  such  as  fear  Gody  The  same 
is  taught  in  other  passages.  David  said — "  The  God 
of  Israel  said,  the  Rock  of  Israel  spake  to  me,  he  that 
ruleth  over  men  must  be  just,  ruling  in  the  fear  God." 
2  Sam.  xxiii.  3.  And  in  the  history  of  the  pious  king 
Jehoshaphat  we  find  tfiat  in  appointing  officers  un- 
der him,  he  followed  this  rule.  "  He  set  judges  in  the 
land  throughout  all  the  fenced  cities  of  Judah.  And  said 
to  the  Judges,  take  heed  what  ye  do  :  for  ye  judge  not 
for  man,  but  for  the  Lord,  who  is  with  you  in  the  judg- 
ment. Wherefore  now  let  the  fear  of  the  Lord  be  upon 
you  ;  take  heed  and  do  it.  And  he  charged  them,  say- 
ing, thus  shall  ye  do  in  the  fear  of  the  Lord,  faithfully  and 
with  a  perfect  heart."  2  Chron.  xix.  5 — 9.  The  impor- 
tance of  rulers  being  actuated  by  the  fear  of  God,  further 
appears  from  the  duties  which  the  Scriptures  enjoin  upon 
them,  to  the  right  performance  of  which,  the  fear  of  God 
is  requisite.  And  the  same  is  proved  by  the  history  of 
nations,  which  have  enjoyed  the  light  of  revelation  ;  and 


DUTIES  OP  RULERS  AND  RULED.  229 

especially  by  the  history  of  the  nations  of  Judah  and  Is- 
rael. We  uniformly  find  in  these  nations,  that  when  their 
rulers  feared  God,  things  generally  went  well,  and  the 
people  were  prosperous  and  happy.  But  when  the  ru- 
lers, and  especially  the  supreme  rulers  were  wicked, 
vice  was  gradually  diffused  among  all  orders  of  the  peo- 
ple; the  nation  declined  in  prosperity;  and  oftentimes 
severely  suffered.  Agreeably  to  this  the  Psalmist  re- 
marked :  "  The  wicked  walk  on  every  side,  when  the 
vilest  men  are  exalted  ;"  Ps.  xii.  8. 

Again,  as  we  learn  from  the  text  quoted  from  Exodus, 
rulers  ought  to  be  "  men  of  truths  hating  covetous7iess.'^ 
That  is,"men  of  fidelity,  actuated  by  a  sincere  fear  of  God, 
and  regard  to  the  public  welfare ;  and  not,  while  they 
make  good  professions,  by  an  ambitious  and  covetous  de- 
sire to  aggrandize  themselves.  Such  are  the  qualifica- 
tions which,  according  to  the  Scriptures,  rulers  ought  to 
possess. 

The  Scriptures  also  inform  us  what  are  the  duties  of 
their  station. 

Both  in  making  and  administering  laws,  it  is  their  duty 
to  be  a  terror  to  evil-doers,  and  for  the  praise  of  such  as  do 
well  Prov.  XX.  26,  we  read  ;  "A  wise  king  scattereth  the 
wicked ,  and  bringeth  the  wheel  over  them."  Also  1  Pet. 
ii.  14  ;  "  Unto  governors,  as  unto  them  that  are  sent  by 
him  for  the  punishment  of  evil-doers,  and  for  the  praise 
of  them  that  do  well."  And  in  the  chapter  from  which 
our  text  is  taken ;  "Rulers  are  not  a  terror  to  good  works, 
but  to  the  evil.  Wilt  thou  then  not  be  afraid  of  the  pow- 
er ?  do  that  which  is  good,  and  thou  shalt  have  praise  of 
the  same.  But  if  thou  do  that  which  is  evil,  be  afraid  ; 
for  he  beareth  not  the  sword  in  vain  :  for  he  is  the  minis- 
ter of  God,  a  revenger  to  execute  wrath  upon  him  that 
doeth  evil."  From  these  texts  it  is  evident,  that  it  is  the 
duty  of  rulers  to  discountenance  and  punish  the  wicked, 
and  to  encourage  the  good.  This  they  may  and  ought  to 
do  by  enacting  laws  against  vice  :  by  setting  themselves 
a  virtuous  example  ;  and  by  exercising  their  authority  for 
the  encouragement  and  protection  of  the  virtuous,  and 
the  discountenancing  and  punishment  of  the  wicked. 

Again,  in  administering  the  laws,  rulers  ought  to  do 
strict  justice  impartially,  without  respect  of  persons  ;  and 
especially  they  ought  to  attend  to  the  cause  of  the  poor 


2^30  &ERMON    LXXV. 

when  they  are  oppressed.  This  is  frequently  enjoined 
in  the  Scriptures ;  as  in  the  following  passages.  I  char- 
ged your  judges  at  that  time,  saying,  hear  the  causes  be- 
tween your  brethren;  and  judge  righteously  between  eve- 
ry man  and  his  brother,  and  the  stranger  that  is  with  him. 
Ye  shall  not  respect  persons  in  judgment ;  but  ye  shall 
hear  the  small  as  well  as  the  great ;  ye  shall  not  be  a- 
fraid  of  the  face  of  man ;  for  the  judgment  is  God's  ;" 
Deut.  i.  16,  17.  "  Judges  and  officers  shalt  thou  make 
thee  in  all  thy  gates,  which  the  Lord  thy  God  giveth  thee; 
and  they  shall  judge  the  people  with  just  judgment.  Thou 
shalt  not  wrest  judgment ;  thou  shalt  not  respect  persons, 
neither  take  a  gift ;"  Deut.  xvi.  18,  19.  "If  there  be  a 
controversy  between  men,  and  they  come  unto  judgment, 
that  the  judges  may  judge  them;  then  they  shall  justify 
the  righteous  and  condemn  the  wicked  ;"  Deut.  xxv.  1. 
"  How  long  will  ye  judge  unjustly,  and  accept  the  per- 
sons of  the  wicked  ?  Defend  the  poor  and  fatherless  : 
do  justice  to  the  afflicted  and  needy  ;  deliver  the  poor 
and  the  needy  :  rid  them  out  of  the  hand  of  the  wick- 
ed ;"  Ps.  Ixxxii.  1—3. 

Again,  the  Scriptures  teach  that  rulers  should  be  dili- 
gent  in  the  discharge  of  the  duties  of  their  office.  Of  this 
we  have  a  proof  in  our  context.  "  They  are  God's  minis- 
ters, attending, co«/i/ma//y  upon  this  very  thing." 

II.  We  proceed  to  consider  the  corresponding  duties 
o^peopk  towards  their  rulers. 

1.  People  ought  to  dcsit'c  and  pray  for  good  rulers  ;  and 
in  a  government  like  ours,  where  the  rulers  are  chosen 
by  the  people,  the  latter  ought  to  be  careful  to  elect  to 
office  men  who  answer  to  the  description  of  what  the 
Scriptures  declare  rulers  ought  to  be ; — men  who  fear 
God,  who  will  rule,  feeling  that  they  are  God's  ministers, 
and  accountable  to  him  for  the  faithful  discharge  of  the 
duties  of  their  office,  whose  characters  are  known,  who 
have  knowledge  and  wisdom  to  govern  aright,  who  will 
not  be  diverted  from  what  their  judgment  teaches  to  be 
the  path  of  duty,  by  the  love  of  gain,  the  fear  of  man,  or 
desire  of  popular  applause,  who  will  not  bear  the  civil 
sword  in  vain,  but  be  a  terror  to  evil-doers  and  a  praise 
to  sucli  as  do  well,  and  who  will  devote  themselves  dih- 
gently  to  the  duties  of  their  oifice.  Christians  with  the 
Bible  in  their  hands,  in  which  God  has  declared  that  ru- 


DUTIES  OF  RULERS  AND  RULED.  231 

lers  ought  to  be  such  characters,  certainly  cannot  doubt, 
that  where  they  have  the  choice  of  rulers,  they  ought  to 
seek  for  such  characters,  and  when  they  can  be  found, 
conscientiously  to  give  their  suffrages  to  them. 

But  brethren  have  we  not  reason  to  fear  that  these  ev- 
ident christian  duties  are  too  little  regarded,  even  by  pro- 
fessing christians  ?  And  especially  that  the  point  wheth- 
er a  candidate  for  office  fears  God  or  not,  is  too  little  at- 
tended to  ?  Is  is  not  a  fact  that  even  christians  frequent- 
ly suffer  party  considerations  to  outweigh  the  will  of  God 
made  known  in  his  word  ?  Many  professed  christians 
practically  renounce  the  authority  of  God  in  civil  affairs. 
Brethren  these   things  ought  not  so  to  be. 

2.  Another  duty  of  people  is,  to  be  subject  unto  the  pow- 
ers that  be  :  to  submit  to  the  government  of  those  in  au- 
thority, and  render  a  ready  obedience  to  the  laws.  A 
good  christian  must  be  a  good  citizen,  and  an  obedient 
subject.  The  command  of  God  in  our  text  is ;  "  Let  eve- 
ry soul  be  subject  unto  the  higher  powers  :"  And  in  our 
context,  we  read;  "Wherefore  ye  must  needs  be  subject. 
Whosoever  resisteth  the  power  resisteth  the  ordinance 
of  God."  And  it  is  added,  "  They  that  resist  shall  re- 
ceive to  themselves  damnation."  And  1  Pet.  ii.  13 — 15; 
it  is  commanded,  "  Submit  yourselves  to  every  ordinance 
of  man  for  the  Lord's  sake  :  Whether  it  be  to  the  king, 
as  supreme  ;  or  unto  governors,  as  unto  them  that  are 
sent  by  him.     For  so  is  the  will  of  God." 

The  motive  to  this  obedience  should  be  a  regard  to  the 
authority  of  God.  We  are  to  obey  as  rendering  obedience 
to  the  Lord,  and  for  conscience  sake.  This  motive  is 
mentioned  in  our  text ;  "  for  there  is  no  power  but  of 
God:  the  powers  that  be  are  ordained  of  God."  Gov- 
ernment is  an  ordinance  of  God.  And  hence  the  apostle 
draws  the  inference  in  a  following  verse  :  "  Wherefore  ye 
must  needs  be  subject,  not  only  for  wrath ;  but  also  for 
conscience  sake."  And  the  apostle  Peter  enjoined,  "Sub- 
mit yourselves  to  every  ordinance  of  man  for  the  Lord's 
sake;"  1  Pet.  ii.  13. 

This  obedience  is  to  be  rendered  to  the  powers  that 
be,  whether  the  rulers  are  our  choice  or  not.  When  in 
the  providence  of  God,  they  arc  placed  over  us,  we  are, 
on  christian  principles,  bound  to  be  subject.  And  our 
obedience  is  to  extend  to  every  ordinance.    W^hetherthe 


232  SERMON    LXXV. 

laws  be  such  as  we  approve  of  or  not ;  and  even  if  they 
be  oppressive,  we  are  in  duty  bound  to  submit;  and  if  we 
seek  redress,  seek  it  in  a  legal  way.  There  is  however 
one  exception  to  this  rule,  and  that  is  when  rulers  pass 
laws,  violating  the  rights  of  conscience,  and  requiring  us 
to  break  the  laws  of  God.  In  such  a  case  we  are  not 
bound  to  obey.  But  under  pain  of  the  displeasure  of 
God,  we  are  to  obey  him  rather  than  man.  The  just- 
ness of  these  observations  is  evident  from  the  Scriptures. 
That  we  are  to  be  obedient  even  to  bad  rulers,  in  eve- 
ry thing  that  does  not  require  us  to  break  God's  com- 
mandments is  clear  from  our  text.  And  it  is  remarkable 
that  at  the  time  the  apostle  commanded  in  the  name  of 
God,  every  christian  to  be  subject  to  the  higher  powers, 
Nero,  one  of  the  most  capricious  and  abandoned  tyrants 
that  ever  disgraced  the  world,  sat  upon  the  throne  of  the 
Roman  empire.  And  yet  christians  were  directed  under 
pain  of  the  divine  vengeance  to  submit  to  his  decrees. 
But  when  this  same  tyrant  commanded  christians  to 
renounce  the  religion  of  Jesus,  and  sacrifice  to  Heathen 
idols,  this  same  apostle  was  one  of  the  first  to  resist  even 
unto  blood,  striving  against  sin  ;  and  to  lay  down  his  life 
rather  than  comply.  Hence  it  is  evident  that,  except 
when  the  rights  of  conscience  are  invaded,  a  man  to  be  a 
good  christian  must  render  obedience  to  all  the  laws  of 
his  country.  In  transgressing  any  law  of  the  land  which 
does  not  require  us  to  break  God's  commandments,  we 
sin  against  him. 

Another  duty  incumbent  on  a  people  in  civil  society  is 
to  respect  and  honour  their  rulers.  This  they  ought  to  do 
on  account  of  the  office  they  bear.  And  the  observance 
of  this  respect  and  honour  is  important  to  the  good  of  the 
community ;  for  if  the  persons  of  rulers  are  despised, 
their  authority  will  be  trampled  on,  and  of  course  the 
miseries  which  arise  from  insubordination  follow.  Be- 
sides the  Scriptures  clearly  teach  this  duty.  Peter  spake 
of  those  who  transgressed  in  this  particular  as  follows: 
"  The  Lord  knoweth  how  to  reserve  the  unjust  unto  the 
day  of  judgment  to  be  punished.  But  chiefly  them  that 
despise  government.  Presumptuous  are  they,  self-willed: 
they  are  not  afraid  to  speak  evil  of  dignities.  Whereas 
angels,  which  are  greater  in  power  and  might,  bring  not 
railiog  accusation  against  them  before  the  Lord  ;"  2  Pet, 


DUTIES  OF  RULERS  AND  RULED.  233 

ii.  9 — 11.  And  Jucle  spake  ol  them  as  follows :  "  These  fil- 
thy dreamers,  despise  dominion,  and  speak  evil  of  digni- 
ties;*' Jud.  8. 

4.  Another  duty  of  the  people  is  cheerfully  io  pay  the 
(axes  wi]ich  are  levied  for  the  support  of  government. 
If  government  is  useful  and  necessary  as  has  been  shown, 
it  must  be  supported.  And  this  duty  also  is  enjoined  in 
the  Scriptures.  In  the  cliapter  which  contains  our  text 
we  read  ;  "  For  this  cause  pay  ye  tribute  also  :  for  they 
are  God's  ministers  attending  continually  on  this  very 
thing.  Render  therefore  to  all  their  dues,  tribute  to 
whom  tribute  is  due,  custom  to  whom  custom."  And  our 
Saviour  directed,  "  Render  unto  Caesar  the  things  that  are 
Caesar's  ;"  Mat.  xxii.  21.  And  he  himself  paid  tribute 
when  it  was  asked  of  him. 

5.  Once  more  it  is  the  duty  of  the  people  io  pray  for 
their  rulers,  and  to  thank  God  for  good  rulers.  The  duties 
of  those  in  authority  are  important  and  arduous,  and  divine 
assistance  is  necessary  to  enable  them  to  discharge  them 
aright.  They  therefore  stand  much  in  need  of  prayer. 
And  civil  government,  when  well  administered,  is  such  a 
great  blessing  as  to  claim  our  special  thanksgivings  to 
God  for  it.  Agreeably  to  these  remarks,  Paul  exhorted 
Timothy  :  "  I  exhort  therefore,  that,  first  of  all,  sup- 
plications, prayers,  intercessions,  and  giving  of  thanks  be 
made  for  all  men  :  for  kings  and  for  all  that  are  in  au- 
thority :  that  we  may  lead  a  quiet  and  peaceable  life  in 
all  godliness  and  honesty.  For  this  is  good  and  accept- 
able   in    the  sight  of  God  our  Saviour;"   I  Tim.  ii.  1 — 3. 

In  the  conclusion  of  this  discourse,  let  those  among  us 
who  are  in  authority  be  exhorted  to  consider  the  duties 
incumbent  on  them  according  to  the  word  of  God  ;  and 
their  responsibility  to  God  for  the  faithful  discharge  of 
these  duties.  And  let  the  people  be  exhorted  to  consider 
their  duties  towards  their  rulers  generally.  And  wherein 
any  of  us  find  that  we  have  come  short,  or  transgressed, 
let  us  be  humbled,  and  ask  the  divine  forgiveness ;  and 
let  us  set  ourselves,  for  conscience  sake,  faithfully  to  dis- 
charge the  duties  which  arise  out  of  the  relation  we  sus- 
tain in  civil  society. 

And  in  view  of  this  subject,  I  feel  constrained  to  re- 
peat a  remark,  made  in  some  former  discourses  on  the 
relative  duties.     How  excellent  is  the  religion  of  the  Bi^ 

VOL.  TI.  30 


234  SERMON    LXXVI. 

ble !  It  exhibits  abundant  internal  evidences  of  its  divine 
original.  It  aims  at  restraining  those  passions,  and  divert- 
ing from  those  courses,  which  naturally  lead  men  to  mis- 
ery ;  and  at  directing  men  in  those  paths  which  are  cal- 
culated to  secure  their  happiness.  If  mankind  were  uni- 
versally actuated  by  the  precepts  of  the  gospel,  our  world 
would  be  comparatively  a  paradise.  Each  one  would 
then  move  in  his  proper  station,  and  fulfil  his  part,  for  the 
promotion  of  the  glory  of  God,  each  other's  happiness, 
and  the  good  of  the  whole.  Surely  such  a  religion  must 
be  divine.  Let  us  believe  it,  embrace  it  with  our  whole 
hearts,  and  love  it ;  and  let  our  lives  be  conformed  to  its 
precepts. — amen. 


SERMON  LXXVI. 

DUTIES     OF    MINISTERS    AND    PEOPLE, 
1  THESSALONIANS   V.    12,    13. 

"  And  we  beseech  you,,  brethren.,  to  know  them  which  labour 
mnong  you,,  and  are  over  you  in  the  Lord,  and  admonish  yon  ; 
and  to  esteem  them  very  highly  in  love  for  their  worJc's  sake^ 


We  have  considered  man  in  domestic  and  civil  society, 
and  seen  what  are  his  relative  duties  in  these  situations. 
We  come  now  to  consider  him  as  a  member  of  religious 
or  ecrlesiastical  society,  and  to  point  out  his  duties  in 
this  relation.  God  has  been  pleased  to  establish  a  church 
in  our  world.  This  church  is  divided  into  a  great  many 
particular  societies.  For  these  societies  or  particular 
churches,  God  has  appointed  that  there  should  be  offi- 
cers. The  principal  and  most  important  of  these  officers 
is  the  minister.  To  him  are  given  in  Scripture  several 
diffisrent  names,  expressive  of  the  several  duties  which  he 
has  to  perform.  He  is  called  minister,,  because  he  serves 
Christ  in  his  church.  He  is  called  pastor,,  because  he 
feeds  the  flock  of  Christ  with  spiritual  food.     He  is  call- 


DUTIES  OF  MINISTERS  AND    PEOPLE.  235 

ed  bishop  because  he  has  the  oversight  of  the  flock.  He 
is  termed />/-e6'^^;er  or  elder,  because  it  is  his  dutj  to  be 
grave  and  prudent,  and  an  example  to  the  people.  He 
is  called  the  angel  of  the  church  because  he  is  the  mes- 
senger of  God.  He  is  termed  ambassador,  as  he  is  sent 
bj  God  to  treat  with  sinners.  And  he  is  named  steivard 
of  the  mysteries  of  God,  as  he  dispenses  his  grace  and 
ordinances. 

From  the  institution  of  a  church,  and  the  appointment 
©f  this  officer  in  the  church,  arises  the  relation  o(  minister 
and  people. 

The  object  of  the  ensuing  discourse  is  to  point  out  the 
duties  of  this  relation.     And 

I.  The  duties  of  mm/^r^cr^  towards  the  people  of  their 
charge.  These  may  be  summed  up  in  love,  labour,  dis- 
cipline, example,  and  prayer. 

1.  It  is  the  duty  of  ministers  to  love  their  people.  They 
ought  to  feel  a  tender  love  for  their  souls,  and  an  earnest 
desire  to  advance  their  spiritual  interests.  This  duty  is 
taught,  1  Thes.  ii.  7,  8  ;  where  the  Apostle  speaking  of 
himself,  and  his  fellow  ministers,  says,  "  We  were  gentle 
among  you  even  as  a  nurse  cherisheth  her  children  :  so 
being  affectionately  desirous  of  you,  we  w^ere  willing  to 
have  imparted  unto  you,  not  the  gospel  of  God  only,  but 
also  our  own  souls,  because  ye  were  dear  unto  us."  Thus 
ought  every  minister  of  the  gospel  to  feel  towards  the 
people  of  his  charge.  This  principle  in  exercise  will  be 
the  best  security,  for  the  faithful  discharge  of  all  the  duties 
which  he  owes  to  his  people.  But  the  want  of  this  princi- 
ple, while  it  will  render  him  very  criminal  in  the  sight  of 
God,  will  make  his  business  a  drudgery,  and  will  almost 
certainly  lead  him  to  neglect  many  of  his  duties. 

2.  It  is  the  duty  of  ministers  to  labour  among  their  peo- 
ple, and  diligently  perform  all  those  services,  which  be- 
long to  them  as  ministers  of  Christ,  and  pastors  of  a  flock. 
This  duty  is  taught  in  our  text,  '^  We  beseech  you  breth- 
ren, to  know  them  which  labour  among  you  ;  and  esteem 
them  very  highly  in  love  for  their  work's  sake."  The  la- 
bour or  work  of  a  minister  comprises  several  particular 
duties,  such  as  preaching  the  word,  administration  of  ordi- 
nances,  visitation  of  families  and  particularly  of  the  sick, 
and  catechising  of  the  children  and  youth  of  his  charge. 

It  is  his  duty  to  pj'each  the  word.     This  is  the  leading 


236  SERMON    LXXVI. 

and  most  important  part  of  his  work.  The  command  of 
our  Saviour  to  his  apostles  was,  "  Go  ye  into  all  the 
world  and  preach  the  gospel ;"  Markxvi.  15.  And  the 
direction  of  Paul  to  Timotliy  was,  "  preach  the  word  ;" 
2  Tim.  iv.  2.  Preaching  is  a  minister's  leading  duty,  and 
he  is  to  preach  the  ivord — the  revealed  word  of  God. 
He  is  to  preach  the  gospel,  that  is,  glad  tidings  to  sinners 
through  Jesus  Christ.  He  ought  with  Paul,  '"not  to  know 
anything  among"  his  people  in  his  preaching  to  them,  "save 
Jesus  Christ  and  him  crucified  ;"  1  Cor.  ii.  2.  If  he 
would  do  his  people  good,  every  sermon  ought  to  have  a 
bearing  on  Christ  and  him  crucified,  or  grow  out  of  this 
subject. 

As  to  the  manner  in  which  he  ought  to  perform  this 
duty.  He  ought  to  be  diligent.  The  command  is, 
"Preach  the  word;  be  instant  in  season,  out  of  sea- 
son ;"  2  Tim.  iv.  2.  A  minister  ought  not  to  be  con- 
tent with  merely  preaching  as  often  as  may  be  cus- 
tomary on  the  Sabbath  ;  but  he  ought  gladly  to  em- 
brace opportunities,  to  preach  sometimes  on  other  days, 
when  his  other  ministerial  avocations  will  permit.  He 
ought  to  preach  plainly,  so  that  he  may  be  easily  under- 
derstood  by  all  his  hearers.  For  in  almost  all  congrega- 
tions many  are  unlearned,  and  need  great  plainness  of 
speech.  "We  use"  said  Paul  to  the  Corinthians,  "great 
plainness  of  speech;"  2  Cor.  iii.  12.  He  ought  to  preach 
faithfidly,  making  known  to  his  people  the  whole  counsel 
of  God.  Ministers  are  stewards  of  the  mysteries  of  God," 
and  "  it  is  required  in  stewards  that  a  man  be  found 
faithful;"  I  Cor.  iv.  1,  2.  He  ought  to  preach  w/Ve/y,  a- 
dapting  his  discourses  to  the  state  and  necessities  of  his 
people.  Thus  Paul  exhorted  Timothy;  "Study  to  show 
thyself  approved  unto  God,  a  workman  that  needeth  not 
to  be  ashamed,  rightly  dividing  the  word  of  truth ;"  2 
Tim.  ii.  15.  And  he  ought  to  preach  zealously,  and  show 
that  he  is  in  earnest  in  his  work.  Thus  it  is  said  of  Apol- 
los,  "being  fervent  in  the  spirit,  he  spake  and  taught  dili- 
gently the  things  of  the  Lord  :"   Acts  xviii.  25. 

Another  important  part  of  a  minister's  work  in  which  it 
is  his  duty  to  labour  among  his  people  is  to  adniinister  the 
ordinances  of  baptism  and  the  Lord's  supper  unto  those 
duly  qualified  to  receive  them.  Thus  when  our  Lord 
commissioned  his  apostles  to  preach,  he  also  commission- 


DUTIES    OF   MINISTERS    AND    PEOPLE.  237 

ed  them  to  baptize ;  and  we  find  them  frequently  engaged 
in  breaking  bread,  and  celebrating  the  Lord's  supper, 
with  the  primitive  christians. 

Another  part  of  their  work  in  which  it  is  their  duty  to 
labour,  is,  as  far  as  may  be  consistent  with  other  duties, 
to  visit  their  people,  and  carry  instruction  and  exhorta- 
tion from  house  to  house.  This  is  a  laborious,  but  it  is 
an  important  part  of  ministerial  duty,  and  has  been  often 
crowned  with  a  divine  blessing.  Thus  Peter  and  John 
dj^ily  not  only  in  the  temple,  but  in  every  house  ceased 
not  to  teach  and  preach  Jesus  Christ ;  Acts  v.  42.  And 
Paul  taught  the  Ephesians,  not  only  publicly,  but  from 
house  to  house ;  Acts  xx.  20.  Especially  ought  ministers 
to  visit  the  sick  ;  as  we  read,  James  v.  14  :  "  Is  any  sick, 
among  you  ?  let  him  call  for  the  elders  of  the  church, 
and  let  them  pray  over  them." 

Another  part  of  his  work  in  which  it  is  his  duty  to  la- 
bour is  the  catechetical  instruction  of  the  children  and 
youth  of  his  congregation.  The  direction  of  Christ  to 
Peter  was,  "feed  my  lambs  ;"  John  xxi.  1.5.  The  rising 
generation  are  the  hope  of  the  church.  And  it  is  of 
tlie  utmost  importance  that  they  be  well  instructed,  and 
no  mode  of  instruction  is  better  calculated  to  promote 
their  spiritual  good,  or  has  been  more  crowned  with 
the  divine  blessing  among  children  and  youth,  than 
this. 

Thus  it  is  the  duty  of  ministers  to  labour  among  their 
people,  in  preaching  the  word,  in  administering  the  ordi- 
nances, in  visiting  their  people  and  especially  the  sick, 
and  in  catechising  the  children  and  youth.  And  to  these 
and  the  other  duties  of  their  ofHce,  which  relate  to  the 
churcli  at  large,  and  the  general  interests  of  religion,  they 
ought  to  be  devoted.  They  ought  to  follow  the  direction 
of  Paul  to  Timothy:  "Give  thyself  wholly  to  these  things;" 
1  Tim.  iv.  15 ;  and  to  take  up  the  resolution  of  Paul  with 
respect  to  the  Corinthians;"  1  will  very  gladly  spend  and 
be  spent  for  you  ;"  2  Cor.  xii.  1 5. 

3.  It  is  the  duty  of  a  minister,  in  connexion  with  those 
who  are  appointed  to  be  helps  and  governments  in  the 
church,  to  exercise  a  watchful  care  mvS  discipline  oy^Y  i\ic 
people  of  his  charge.  This  duty  is  taught  in  t!ie  followi;ig 
clause  of  our  text  ;  "  and  are  over  you  in  the  Lord,  and 
admonish  you."     There  is  a  spiritual  authority  given  to 


238  SERMOiV    LXXVl. 

ministers  which  it  is  their  duty  to  exercise  for  the  good  ol' 
their  people.  It  is  their  duty  carefully  to  guard  the  seal- 
ing ordinances  of  the  church  ;  and  in  the  admission  of 
persons  to  them,  to  put  a  difference  between  the  holy  and 
profane,  the  clean  and  the  unclean.  And  it  is  their  duty 
to  watch  over  those,  who  are  within  the  pale  of  the 
church,  and  when  they  see  them  going  astray  to  admon- 
ish, and  endeavour  to  reclaim  them  ;  and  also  to  exclude 
the  scandalous  from  those  privileges  which  they  have  for- 
feited by  their  crimes.  The|exercise  of  discipline  is  one 
of  the  most  painful  duties  which  ministers  have  to  perform. 
But  painful  as  it  is,  a  minister,  if  he  would  be  faithful  to 
Christ  and  his  people,  must  perform  it.  The  good  of  those 
who  so  conduct  as  to  deserve  this  discipline,  requires  it; 
as  also  does  the  good  of  the  church  and  the  cause  of  reli- 
gion. For  the  continuance  of  scandalous  members  in  the 
communion  of  the  church,  grieves  the  truly  pious,  encour- 
ages professors  who  have  not  the  grace  of  God,  to  give  a 
loose  reign  to  their  corrupt  propensities,  staggers  and  dis- 
courages the  enquiring,  emboldens  the  careless  to  re- 
proach religion,  and  coTifirms  them  in  their  carelessness 
and  wickedness.  And  I  would  hazard  the  assertion,  that 
no  particular  church  can  continue  long  in  a  flourishing 
condition  in  tlie  neglect  of  discipline.  The  truth  of  this 
assertion  is  confirmed  by  the  nature  of  things,  and  by  facts; 
and  it  is  futlier  confirmed  by  the  consideration  that  the 
duty  of  exercising  discipline  is  most  clearly  taught  and 
enjoined  in  the  Scriptures  ;  as  in  the  following  text  among 
others.  Our  Saviour  giving  directions  to  his  disciples, 
in  the  case  of  an  offending  member,  concerning  whom 
complaint  was  made  to  the  cliurch,  said, "  If  he  neglect  to 
hear  the  church,  let  him  be  unto  thee  as  an  heathen  man 
and  a  publican.  Verily  I  say  unto  you  whatsoever  ye 
shall  bind  on  earth  shall  be  bound  in  heaven  ;  and  what- 
soever ye  shall  loose  on  earth  shall  be  loosed  in  heaven.-' 
Mat.  xviii.  17.  18.  And  the  apostle  Paul  in  the  verse 
following  our  text,  exhorts, "  warn  them  that  are  unruly." 
And  he  charged  Timothy,  "  reprove,  rebuke.-'  2  Tim.  iv, 
2.  And  again,  "  them  that  sin,  rebuke  before  all,  that  oth- 
ers also  may  fear."  1  Tim.  v.  20.  And  in  the  same  Epistle 
speaking  of  Ilymeneus  and  Alexander,  he  says,  "  Whom  I 
have  delivei-ed  unto  Satan  that  they  may  learn  not  to 
blaspheme."     And  he  directed   the  Corinthians  with  re- 


BUTIES    OF    MINISTERS    AND    PEOPLE.  239 

spect  to  the  incestuous  member,  "  Put  away  from  among 
yourselves  that  wicked  person.'*  Hence  it  is  evident  that 
it  is  the  duty  of  ministers  to  exercise  discipHne  among 
the  people  of  their  charge. 

4.  Another  duty  Avhich  a  minister  owes  to  his  people, 
is  to  set  an  c:ram/^/e  of  piety  before  them.     He    ought    to 
preach  to  them  by  his  example  as  well  as  by  precept. — 
The  influence  of  example  is  very  great,  and  where  a  min- 
ister, even  though  his  preaching  be  good,  does  not  set   a 
good  example,  his  precepts  will  be  likely  to  have  little  or 
no  effect.     He  undoeth  with  one  hand  what  he   attempts 
to  do  with  the  other.     This  duty  of  a  minister   is   plainly 
taught  in  the  following  charge  of  Paul  to  Timothy — "  Be 
thou  an  example  of  the  believers,  in  word,   in  conversa- 
tion, in  charity,  in  spirit,  in  faith,  in  purity."     1   Tim.  iv. 
12.  Ministers  ought  so  to   conduct  before  their  people, 
that  they  can  sincerely  say  to  them,   with  Paul,  "Be ye 
followers  of  me,  even  as  I  also  am  of  Christ."  1  Cor.  xi  1. 
5.  Another  duty  which  ministers  owe  to  their  people  is 
to  pray  for  them  ;  and  this  they  ought  to  do,  not  only   in 
the  public  assembly,  but  in  their  closets.     This  was  the 
coiastant  practice,  of  that  bright    example  for  a  gospel 
mimster,   the   apostle  Paul.      Thus  to   the   Romans   he 
wrkes — "  God  is  my  witness,  whom  I  serve  with  my  spir- 
it ia  the  gospel  of  his  Son,  that   without  ceasing  I  make 
meration  of  you  always,  in  my  prayers."  Rom.  i.  9.  So  al- 
so to  the  Ephesians, "  I  cease  not  to  give  thanks  for  you, 
making  mention  of  you  in  my  prayers."     Eph.  i.  16.  And 
to  the  Thessalonians, "  We  give  thanks  to  God  always  for 
you  all,  making  mention  of  you  in  our  prayers."     1  Thes. 
i.  2.     Ministers  are  dependent  on  God  to  give  success  to 
their  labours.     Paul  may  plant  and   Apollos  water,   but 
God  must  give  the  increase.     Ministers  ought  to  feel  their 
deper.idence  on  God  ;  and   earnestly  and  perseveringly 
to  seek  his  blessing  to  attend  their  labours.     They  ought 
daily  to  bear  their  people  on  their  hearts  at  the  throne  of 
grace,  and  ask  the  blessing  of  Ciod  for  them. 

Having  thus  pointed  out  the  duties  of  a  minister  to- 
wards his  people,  we  proceed, 

II.  ""To  point  out  the  correspondent  duties  of  the  people 
toward's  their  minister.  The  people  have  duties  on  their 
part  as  well  as  the  minister.  The  duties  of  a  people  to- 
wards 4  heir  minister  may  be  summed  up  in  love,  tender- 


240  SERMON    LXXVI. 

ness  ofhis  character  ;  attendance  upon  his  ministrations, 
support  of  discipline  and  submission  to  it,  maintenance, 
and  prajer. 

1.  It  is  the  duty  of  a  people  to  love  their  minister.  This 
duty  is  tauiEcht  in  our  text — "  Esteem  them  very  highly  in 
love  for  their  work's  sake."  And  also  Gal.  iv.  14,  15. 
where  the  Apostle,  with  commendation,  bears  testimony 
to  the  affection  of  the  Galatians  for  him.  "Ye  received 
Hie  as  an  angel  of  God,  even  as  Christ  Jesus.  I  bear  you 
record,  that  if  it  had  been  possible,  ye  would  have  pluck- 
ed out  your  own  eyes,  and  have  given  them  to  me."  The 
ground  of  this  love  which  a  people  ought  to  bear  to  their 
minister  is  the  work  in  which  he  is  engaged.  He  is  an 
ambassador  of  Jesus  Christ,  and  comes  in  his  name.  He 
ought  therefore  to  be  respected  for  his  office  ;  and  he  that 
thinks  lightly  of,  and  despises  a  minister  of  the  gospel 
as  such,  lightly  esteems  and  despises  his  Master  in  whose 
name  he  comes.  Thus  when  Christ  sent  forth  his  disci- 
ples to  preach  the  gospel,  he  said  to  them.  -^  He  that  hear- 
eth  you,  heareth  me  ;  and  he  that  despiseth  you,  despi- 
seth  me  ;  and  he  that  despiseth  me,  despiseth  him  that 
sent  me."  Luk.  x.  16.  The  work  in  which  ministers 
are  engaged  is  the  most  important  business  in  our  world  ; 
for  their  work  has  for  its  end,  the  advancement  of  the 
kingdomof  Christ,  and  the  salvation  of  immortal  souls. — 
If  people  therefore  ought  to  love  the  kingdom  of  Christ 
and  their  own  souls,  they  ought  to  love  their  minister  who 
is  engaged  in  endeavouring  to  promote  these  important 
interests. 

2.  It  is  the  duty  of  a  people  to  feel  and  to  exercise  a  ten- 
der regard  for  ihc character  of  their  minister.  '1  hus  we  read, 
••  against  an  elder  receive  not  an  accusation,  but  before  two 
ifiv  three,witnesses."  1  Tim.  v.  19.  Charity  which  is  so  of- 
ten enjoined,  and  commended  in  the  Scriptures;  is  here 
peculiarly  a  duty  ;  and  evil  speaking  which  is  so  often 
condemned  is  here  especially  to  be  condemned  ;  because 
the  success  of  the  cause  of  Christ  is  most  intimately  con- 
nected with  the  good  name  of  the  ministers  of  religion. 
These  remarks  are  not  intended  to  intimate  that  if  a  min- 
ister be  guilty  of  scandalous  crimes,  they  ought  not  to  be 
noticed  ;  but  that  people  should  not  look  ibr  perfection 
in  their  minister,  that  they  should  cast  the  veil  of  chaiity 
over  the  imperfections  inseparable  from  human   nature, 


DUTIES    OF   MINISTERS    AND    PEOPLE,  241 

that  they  should  defend  his  character  against  false  as- 
persions, that  they  should  be  slow  to  believe  an  ill  report 
against  him,  and  never  do  it  but  when  well  attested,  and 
that  then  they  should  not  spread  it  abroad  unless  the 
good  of  the  church  imperiously  requires  it. 

3.  It  is  the  duty  of  a  people  to  attend  upon  the  ministra- 
tions of  their  minister.  That  this  is  duty  is  evident  from 
the  correspondent  duties  of  the  minister.  If  it  is  his  duty 
to  preach  to  his  people,  it  is  undoubtedly  their  duty  to  at- 
tend upon  his  preaching;  and  as  the  Apostle  exhorts, 
not  to  tbrsake  the  assembling  of  themselves  together. — 
Heb.  X.  25.  It  is  their  duty  to  attend  and  hear  the  word 
when  it  is  preached  ;  and  also  to  take  heed  how  they 
hear,  and  to  profit  by  what  they  hear.  Hence  they  ne- 
glect the  duty  which  they  owe  to  their  minister,  as  well 
as  to  tlieir  God,  and  their  own  souls,  who  seldom  or  ne- 
ver attend  upon  his  preaching.  And  if  it  be  the  duty  of 
a  minister,  as  we  have  seen,  to  preach  the  word  out  of 
season  as  well  as  in  season,  or  occasionally  on  other  days 
of  the  week  as  well  as  statedly  on  the  Sabbath,  it  must  be 
the  duty  of  a  people  when  they  are  not  necessarily  pre- 
vented by  the  interference  of  other  duties,  to  wait  upon 
such  occasional  preaching;  and  people  who  are  blessed 
with  such  opportunities,  ought  to  esteem  them  a  privilege 
and  to  prize  and  improve  them.  Again  if  it  be  the  duty 
of  a  minister  to  administer  gospel  ordinances  among  his 
people,  it  is  the  duty  of  his  people  to  prepare  to  receive 
these  ordinances,  and  to  wait  on  God  in  them.  If  it  be 
his  duty  to  carry  instruction  as  far  as  practicable  from 
house  to  house,  it  is  their  duty  cordially  to  receive  such 
visits,  to  require  their  famihes  to  attend  upon  them,  and  to 
listen  to  the  instructions  which  are  thus  communicated. 
If  it  be  his  duty  to  visit  the  sick,  it  is  tlieir  duty  to  send  for 
him,  and  be  ready  to  listen  to  histruction.  And  if  it  be 
his  duty  to  catechise  the  children,  it  is  the  duty  of  pa- 
rents to  see  that  they  are  taught  the  catechism,  and  that 
they  attend  upon  the  catechetical  instruction  of  the  pas- 
tor. 

4.  Another  duty  which  a  people  owe  to  their  minister, 
is  to  siqjport  him  in  maintuininir  the  discipline  of  the  church, 
and  meekly  to  submit  to  its  due  exercise.  If  it  be  his  dut\^ 
as  we  have  shown  it  is,  to  reprove  and  rebuke  those  who 
are  wandering,  and  in  connexion  with  the  other  officers  of 

vol .  If,         31 


242  BERMON   LXXVI. 

the  church  to  exclude  from  its  privileges  the  scandalous, 
most  assuredly  the  people  ought  to  put  no  hindrances  in 
his  way ;  but  rather  uphold  and  support  him  ;  and  those 
who  themselves  become  the  subjects  of  such  discipline, 
ought,  instead  of  opposing  the  ordinance  of  Christ,  meek- 
ly to  submit  to  it,  endeavour  to  profit  by  it,  and  be  led  to 
that  repentance  which  it  is  designed  to  work  in  them. — 
On  this  point  the  Apostle  has  instructed  people  in  their 
duty.  "  Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yourselves  ;  for  they  watch  for  your  souls,  as  they  that 
must  give  account."  Heb.  xiii.  17. 

5.  It  is  another  duty  of  a  people  to  give  a  sufficient 
Worldly  maintenance  to  their  minister.  This  has  been  de- 
nied. But  it  is  astonishing  how  any  person,  who  profes- 
ses to  believe  the  Scriptures,  can  for  a  moment  doubt  on 
this  subject.  For  no  duty  is  more  plainly  taught  in  the 
word  of  God.  If  some  were  to  speak  on  this  point  in  cer- 
tain places  they  would  be  charged  with  selfish  motives'";  but 
I  can  speak  with  confidence  as  I  address  a  people  who 
know,  and  who  have  ever  manifested  a  willingness  to  do 
their  duty  in  this  respect.  Under  the  Old  Testament  dis- 
pensation, God  took  special  care  that  the  priests  and  Le- 
vites,  who  were  appointed  to  minister  in  holy  things, 
should  be  provided  for  by  the  people.  And  in  the  New 
Testament  the  duty  of  supporting  ministers  of  the  gospel 
is  repeatedly  taught.  Christ  told  his  disciples,  whom  he 
sent  forth  to  preach, "  the  labourer  is  worthy  of  his  hire." 
Luk.  X.  7.  And  in  the  epistles  of  Paul  we  read,  "  Let 
him  that  is  taught  in  the  word,  communicate  unto  hina 
that  teacheth,  in  all  good  things."  Gal.  vi.  6.  "  If  we  have 
sown  unto  you  spiritual  things,  is  it  a  great  thing  if  we  shall 
reap  your  carnal  things  ?  Do  ye  not  know  that  they  which 
minister  about  holy  things,  live  of  the  things  of  the  temple  } 
And  they  which  wait  at  the  altar  are  partakers  with  the 
altar  }  Even  so  hath  the  Lord  ordained,  that  they  which 
preach  the  gospel  should  live  of  the  gospel."  1  Cor.  ix. 
11,  13,  14.  From  these  texts  the  duty  is  as  plain  as  any 
duty  which  is  taught  in  the  Bible.  Ministers  ought  to  be 
relieved  from  worldly  cares  and  embarrasments ;  for  they 
have  enough  to  do  in  the  discharge  of  the  duties  of  their 
office,  without  being  encumbered  with  these  ;  and  it  is 
tlieir  duty  according  to  the  injunction  of  the  word  of  Godj 


LUTIES  OF  MINISTERS  AND   PEOPLE.  243 

to  give  themselves  wholly  to  those  things  which  pertain  to 
the  ministerial  work. 

6.  Once  more,  it  is  the  duty  of  people  to  pray  for 
their  minister.  This  also  is  a  duty  frequently  taught  in 
the  Scriptures.  Paul  in  the  most  solemn  manner  besought 
the  Romans  that  they  would  pray  for  him.  "  Now,  I  be- 
seech you,  brethren,  for  the  Lord  Jesus  Christ's  sake,  and 
for  the  love  of  the  Spirit,  that  ye  strive  together  with  me 
in  your  prayers  to  God  for  me."  Rom.  xv.  30.  He  exhor- 
ted the  Ephesians  "  praying  always,  with  all  prayer,  and 
supplication  in  the  Spirit  &;c.  And  for  me  that  utterance 
may  be  given  unto  me,  that  I  may  open  my  mouth  boldly 
to  make  known  the  mystery  of  the  gospel."  Eph.  vi. 
18,19.  To  the Colossians  he  wrote,  "praying  also  for 
us,  that  God  would  open  unto  us  a  door  of  utterance,  to 
speak  the  mystery  of  Christ."  Col.  iv.  3.  The  same 
request  he  made  of  the  Thessalonians  and  the  Hebrews. 
*'  Brethren  pray  for  us."  Thus  earnestly  did  Paul  seek  the 
prayers  of  christians.  And  if  he  who  was  an  apostle  and 
divinely  inspired  felt  their  prayers  to  be  of  so  much  im- 
portance, most  assuredly  ministers  in  the  present  day  have 
need  of  the  prayers  of  their  people,  and  it  is  their  duty  to 
pray  for  their  minister;  and  this  is  their  interest  as  well 
as  their  duty  ;  for  their  prayers  will  tend  to  procure  di- 
vine assistance  for  their  minister,  and  thus  he  will  be  en- 
abled better,  and  more  usefully  to  his  people,  to  perform 
his  duty. 

And  now  in  view  of  this  subject  let  minister  and  peo- 
ple examine  themselves,  whether  they  have  performed 
the  duties  of  the  relation  which  they  sustain  to  each  other. 
Wherein  we  have  come  short  and  transgressed,  let  us  be 
humbled.  And  let  us  set  ourselves  more  faithfully  to  per- 
form our  duty. 

The  relation  which  we  bear  to  each  other  is  a  very 
important  one,  and  the  manner  in  which  we  perform  its 
duties,  will  have  a  solemn  bearing  on  our  final  account- 
Let  us  ever  keep  this  account  in  view,  and  let  it  influence 
our  conduct  in  this,  and  all  the  other  relations  of  life.-- 
Amen. 


SERMON  LXXVIf. 

THE     SIXTH    COMMANDMENT. 
EXODUS  XX.    13. 

"  Thou  shalt  not  kilV 


All  the  commandments  of  God  show,  that  while  he 
aims  at  his  own  glory,  he  also  seeks  the  best  happiness  of 
his  creatures.  Hence  sin,  which  is  a  transgression  of  the 
divine  commandments,  while  it  is  rebellion  against  the  au- 
thority of  God,  is  at  the  same  time  opposed  to  the  best 
interests  of  men  ;  and  the  man  who  is  in  any  way  instru- 
mental in  promoting  a  spirit  of  disobedience  to  the  com- 
mandments of  God,  is  ap  enemy  to  human  happiness.  An 
attentive  consideration  of  all  the  commandments  will 
prove  the  truth  of  these  remarks.  And  they  are  espe- 
cially forcibly  proved  by  the  commandment  which  at 
present  claims  our  consideration.  "  Thou  shalt  not  kill." 
For  this  commandment  regards  the  dearest  temporal  in- 
terest of  man,  viz.  his  life. 

We  shall  in   the  ensuing  discourse — 

I.  Take  a  brief  view  of  what  is  required  by  this  com- 
mandment. 

II.  Consider  some  of  the  sins  forbidden. 

I.  What  is  required  in  the  sixth  commandment. 

The  answer  to  this  question  we  have  contained  in  our 
catechism,  question  64. 

"  The  sixth  commandment  reqnircth  all  lawful  endeavours 
to  preserve  our  own  life,  and  the  life  of  others.'''' 

With  respect  to  our  own  lives  it  requires,  that  we  avoid 
presumptuously  rushing  into  danger,  or  putting  our  lives 
in  peril,  unless  duty  calls  us  to  it ;  that  when  our  lives 
are  threatened  by  otliers,  we  use  all  lawful  means  to  a- 
void  the  threatened  danger,  and  if  necessary  and  lawful 
defend  ourselves  against  their  murderous  designs ;  that 
"we  avoid  all  those  practices  which  tend  to  injure  our 


THE    StXTH  COMMANDMENT.  245 

health,  and  eventually  to  shorten  our  lives  *,  ancl  also  that 
we  use  those  thmgs  which  are  necessciry  for  the  support 
of  nature,  and  the  preservation  of  health,  and  also  lor  the 
restoration  of  health  when  it  is  impaired  ;  such  as  meat, 
drink,  sleep,  labour,  recreation,  and  medicine. 

With  respect  to  the  lives  of  others  we  are  in  duty  bound, 
by  this  commandment,  according  to  our  places  and  op- 
portunities to  dissuade  others  from  those  courses,  which 
tend  to  impair  their  health,  and  eventually  to  shorten 
their  lives ;  to  endeavour  to  prevent  them  from  laying  vio- 
lent hands  upon  themselves,  and  taking  away  their  own 
lives,  by  an  act  of  suicide  ;  to  discover  to  them  secret 
plots  which  may  be  laid  against  their  lives,  by  others, 
when  known  to  us ;  to  defend  them  when  it  is  in  our  pow- 
er, against  the  assaults  of  others ;  and  to  administer  to 
their  necessities,  when  they  may  be  suffering,  and  in  dan- 
ger of  perishing  through  want,  even  though  they  be  our 
enemies. 

But  while  it  is  our  duty  to  preserve  our  own  lives,  and 
the  lives  of  others,  we  may  remark  that  we  ought  to  use 
none,  but  lawful  endeavours.  With  respect  to  others,  it 
would  be  wrong  to  conceal  one  who  had  forfeited  his  lite, 
by  transgressing  the  righteous  laws  of  the  land,  and  pre-, 
vent  the  course  of  justice.  It  would  be  wrong  to  prevent 
justice  from  taking  place,  to  the  condemnation  of  such  an 
one,  or  to  rescue  him  by  stratagem  or  by  force.  And  with 
respect  to  our  own  lives,  it  would  be  wrong  to  violate 
our  consciences  to  save  them ;  as  in  times  of  persecution, 
when  the  christian  is  called,  either  to  deny  Christ  or  suf- 
fer death  ;  in  such  a  case  he  is  to  lay  down  his  life  r  ither 
than  deny  Christ.  This  is  abundantly  taught  in  the  Scrip- 
tures; and  is  confirmed  by  the  example  of  a  cloud  of  wit-^ 
nesses,  whose  conduct  is  approved  in  the  word  of  God, 
who  "  w^ere  tortured,  not  accepting  doliv(Tnnce ;"  Heb. 
xi.  35  ;  and  who  cheerfully  resigned  their  lives  rather  than 
wound  their  consciences. — We  proceed, 

II.  To  consider  the  sins  forbidden  in  the  sixth  com- 
mandment. 

According  to  our  catechism,   question  G5, 

"  The  sixth  commandment  forbiddcth  the  taking  away  of  our 
own  life.,  or  the  life  of  our  neighbour  unjustly.,  and  wlmtsoevcr 
tendeth  thereunto.'''' 

This  answer  consists  of  three  parts,  viz. : 


246  SERMON    LXXVII. 

1.  Suicide,  or  taking  away  of  our  own  lives. 

2.  Taking  away  the  lives  of  others  unjustly.     And 

3.  Whatsoever  tends  to  the  destruction  of  our  own 
lives,  or  the  lives  of  others. 

In  the  remainder  of  this  discourse,  your  attention  is  in- 
vited to  a  consideration  of  the  two  former.     And, 

1.  The  taking  away  of  our  own  lives.  This  is  denomina- 
ted suicide  or  self-murder^  and  is  directly  forbidden  by  this 
commandment.  "Thou  shalt  not  kill."  This  when  com- 
mitted by  persons  not  void  of  reason  is  a  very  grievous 
sin.  It  is  assuming  a  right  over  our  lives  which  belongs 
only  to  God,  or  to  those  to  whom  he  may  give  it.  It  is 
contrary  to  the  first  law  of  nature,  implanted  within  us 
by  the  Author  of  our  being,  viz.  self-preservation.  It  ar- 
gues a  high  degree  of  discontent  and  impatience  under 
the  hand  of  God,  and  a  determined  unwillingness  to  sub- 
mit to  his  providential  dispensations.  It  is  a  bold  and 
presumptuous  withdrawing  from  the  scene  of  labour  and 
of  duty,  which  God  has  prescribed,  before  our  work  gis 
done.  It  is  listening  and  giving  place  to  the  devil,  who 
tempts  men  to  this  rash  deed,  and  obeying  him  rather 
than  God.  It  is  a  presumptuous  rushing  uncalled  to  the 
awful  bar  of  God.  And  it  is  in  express  violation  of  the 
command  of  God,  and  leaves  generally  no  space  for  re- 
pentance. This  deed  must  therefore,  unless  when  com- 
mitted by  a  person  so  deranged  as  not  to  be  a  moral  a- 
gent,  or  accountable  for  his  actions,  be  a  most  heinous 
sin.  Thus  it  has  been  esteemed  by  those  countries  gen- 
erally, on  which  the  light  of  the  gospel  has  shone  ;  and 
thus  the  word  of  God  considers  it,  which  declares  that 
"  no  murderer  hath  eternal  life  abiding  in  him ;"  1  John 
iii.  15. 

From  these  observations,  some  may  perhaps  be  ready 
to  ask,  do  all  self-murderers  perish  ?  I  answer,  if  they 
truly  repent  of  their  sin,  they  shall  be  saved  as  well  as  oth- 
er penitents  ;  and  it  is  a  possible  case  that  the  self  mur- 
derer may  give  himself  his  death  wound,  and  survive  long 
enough  to  become  sensible  of  his  crime  and  repent  of  it. 
But  most  generally,  all  opportunity  for  repentance  is  cut 
off.  And  further  as  has  been  already  hinted,  if  a  person 
commits  this  act  in  a  state  of  derangement,  as  a  person 
deprived  of  the  exercise  of  his  reason  cannot  be  account- 
able for  his  actions,  he  cannot   be  accountable  for  this 


THE    SIXTH    COMMANDMENT.  247 

deed  ;  and  therefore  suicide  in  such  a  case  cannot  afleci 
a  person's  future  state. 

Let  all  guard  against  this  awful  deed.  And  that  none 
of  us  may  be  left  to  terminate  our  lives  in  this  way,  let  us 
avoid  those  courses  which  lead  to  this  fatal  end.  Every 
thing  which  wounds  the  conscience,  and  therefore  every 
evil  course  may  lead  to  this  end ;  for  a  wounded  spirit, 
who  can  bear  ?  Let  us  therefore  endeavour  to  keep  con- 
sciences void  of  offence.  The  sin  of  gambling,  which  ir- 
ritates the  passions  and  often  destroys  estate,  is  not  unfre- 
quently  a  cause  of  suicide.  So  also  are  all  those  vices 
which  are  branded  with  infamy  by  the  world,  and  which 
when  known  fix  an  indelible  stain  on  a  man's  character. 
If  therefore  we  fear  suicide,  let  us  fear  and  guard  against 
such  sins  as  have  led  others  to  the  commission  of  this 
crime.  Another  frequent  cause  is  an  eager  grasping  af- 
ter ihe  things  of  this  world,  and  a  fond  attachment  to 
them.  When  such  persons  are  disappointed,  and  crossed 
in  their  pursuits,  or  meet  with  heavy  losses,  they  are  filled 
with  vexation  and  sorrow,  sometimes  so  insupportable, 
that  they  rush  into  the  arms  of  death,  to  rid  themselves, 
as  they  falsely  suppose,  of  their  troubles.  This  is  em- 
phatically "  the  sorrow  of  the  world"  which  "  worketh 
death  :"  2  Cor.  vii.  10.  This  love  of  the  world  is  in  itself 
a  very  great  sin,  and  is  productive  of  many  other  sins  ; 
and  is  especially  one  of  the  most  fruitful  sources  of  the 
sin  of  suicide.  If  therefore  we  fear  self-murder,  let  us 
guard  against  this  pitiable,  degrading,  wicked,  and  I  may 
add  detestable  love  of  tlie  world,  to  such  a  degree  as  to 
be  glued  as  it  were  to  it.  Let  us  sensible  of  our  own 
weakness,  seek  and  secure  an  interest  in  Christ,  who  is 
able  to  keep  us.  Let  us  daily  trust  in  him,  and  daily 
pray,  "  lead  us  not  into  temptation  but  deliver  us  from 
evil."     We    proceed, 

2.  To  consider  this  commandment  as  forbidding  the 
taking  away  of  the  lives  of  others^  unjusthj.  We  say  unjustly 
because,  it  is  right  sometin.es  to  take  the  hfe  of  others. 
I  mention  three  cases  in  which  I  suppose  it  to  be  just,  and 
which  are  to  be  considered  as  excepted  in  the  general 
law,  '•  Thou  shalt  not  kill."  The  cases  are  these.  Life 
may  be  taken  away  by  the  civil  magistrate ;  in  lawful  war; 
and  in  necessary  self-defence.  Let  us  distinctly  consid- 
er *^ach  of  these  ca^e-^". 


248  SERMON   LXXVli. 

1.  It  is  lawful  for  the  civil  magistrate  to  take  away  liffe. 
This  is  especially  true  in  the  case  of  wilful  murder. 
Whether  the  divine  law  warrants  it  in  any  other  case  I 
shall  not  undertake  at  present  to  discuss.  It  is  at  least , 
doubtful.  And  the  moral  right  of  the  civil  magistrate  to 
take  away  the  life  of  even  the  wilful  murderer  has  been 
denied  by  some.  But  this  right  is  evident  from  the  word 
of  God,  in  which  the  civil  magistrate  is  authorized  and 
commanded  to  do  it.  And  no  rulers  have  a  right  to  enact 
Jaws,  dispensing  with  the  divine  law  in  this  matter.  If 
we  look  into  the  Jewish  code  of  laws,  given  by  God  him- 
self, we  shall  find  frequent  commandments  on  this  head  : 
as  in  the  following  texts,  Ex.  xxi.  12,  14  :  "  He  that  smi- 
teth  a  man,  so  that  he  die,  shall  be  surely  put  to  death. 
If  a  man  come  presumptuously  upon  his  neighbour,  to 
slay  him  with  guile  ;  thou  shalt  take  him  from  mine  altar, 
that  he  may  die."  Lev.  xxi  v.  17  ;  "He  that  killeth  any 
man  shall  surely  be  put  to  death."  And  in  the  appoint- 
ment of  cities  of  refuge,  of  which  we  read  in  the  35th 
chapter  of  Numbers,  to  which  the  manslayer  who  had 
killed  another  by  accident,  or  without  design,  might  flee 
and  be  safe,  special  care  was  taken  that  the  wilful  mur- 
derer should  receive  no  benefit  from  the  provision,  but  in 
case  he  escaped  into  one  of  these  cities,  he  w^as  to  be 
brought  thence  and  put  to  death.  In  the  same  chapter  it 
is  repeated  a  number  of  times,  "  the  murderer  shall  surely 
be  put  to  death."  And  we  also  read,  "  Whoso  killeth 
any  person,  the  murderer  shall  be  put  to  death  by  the 
mouth  of  witnesses.  Moreover,  ye  shall  take  no  satisfac- 
tion for  the  life  of  a  murderer,  which  is  guilty  of  death  : 
but  he  shall  be  surely  put  to  death.  So  ye  shall  not  pol- 
lute the  land  wherein  ye  are ;  for  blood  it  defileth  the  land: 
and  the  land  cannot  be  cleansed  of  the  blood  that  is  shed 
therein,  but  by  the  blood  of  him  that  shed  it." 

And  this  law  that  the  murderer  should  be  punished 
with  death  was  not  peculiar  to  the  Jews,  nor  did  it  belong 
to  the  ceremonial  code,  which  was  to  be  done  away  un- 
der the  gospel  dispensation  ;  but  it  was  strictly  moral, 
and  intended  to  be  binding  on  all  nations  and  all  ages  ; 
for  it  was  given  long  before  the  ceremonial  law ,  and  long 
before  the  nation  of  the  Jews  had  existence.  It  was  giv- 
en by  God  to  Noah,  the  flither  of  the  w  orld  since  the 
flood  ;  as  we  read,  Gen  ix.  6  ;  "  Whoso  sheddeth  man's 
blood,  by  man  shall  his  blood  be  shed." 


THE    SIXTH  COMMANDMENT,  249 

2.  We  proceed  to  consider  the  second  exception  to  the 
general  law,  viz.  Imvful  war.  And  here  a  question  will  a- 
rise,  whether  any  war  is  authorized  by  the  divine  law  ? 
On  this  question  there  have  been  different  and  contrary 
opinions.  With  diffidence,  I  would  answer  the  question 
in  the  affirmative.  It  is  true  there  are  many  wars  which 
are  highly  wicked  in  the  sight  of  God ;  such  are  all  those 
which  are  undertaken  to  gratify  the  pride,  ambition,  re- 
venge, or  avarice  of  kings,  or  rulers.  And  from  such  cau- 
ses have  most  of  the  wars  proceeded,  which  have  scourged 
and  desolated  our  world.  But  Vv^hen  one  nation  is  attack- 
ed by  another,  what  is  the  injured  nation  to  do,  if  they 
have  not  a  right  to  defend  themselves  and  repel  force  by 
force  ?  The  principle  of  self-preservation,  undoubtedly 
implanted  within  us  by  the  Author  of  our  being,  teaches 
us  that  such  defence  would  be  right.  Besides  there  is  no 
other  way  of  maintaining  the  rights  of  a  nation  against  an 
unjust,  oppressive,  and  invading  foe.  Among  individuals, 
the  civil  law  maintains  the  rights  of  each.  But  there  is 
no  such  way  to  maintain  the  rights  of  nations,  and  pre- 
vent one  from  injuring  and  destroying  another;  and  hence, 
if  it  be  right  for  nations  to  maintain  their  rights,  it  is  right 
to  defend  them  when  invaded  by  opposing  force  to  force. 

These  remarks  go  to  justify  defensive  war,  when  im- 
portant rights  cannot  otlierwise  be  maintained.  We 
may  further  remark,  that  what  may  be  called  offensive 
war,  may  perhaps  also  in  some  cases  be  lawful ;  for  such 
provocations  may  possibly  be  offered  by  one  nation  to  an- 
other, as  that  the  safety  and  tranquillity  of  the  nation  re- 
ceiving the  provocations  may  require  them,  without  delay, 
to  commence  hostilities.  This  however  is  properly  a  de- 
fensive war. 

It  is  true,  war  arises  from  sin,  and  is  one  of  the  conse- 
quences of  the  fall ;  and  if  nations  were  universally  actu- 
ated by  the  principles  of  justice  and  charity,  wars  would 
cease ;  and  we  believe  that  the  time  will  come,  when  ac- 
cording to  the  predictions  of  prophecy,  wars  and  rumours 
of  wars  will  cease,  and  the  nations  will  learn  war  no  more, 
but  beat  their  swords  into  plough-shares,  and  their  spears 
into  pruning-hooks.  But  notwithstanding  this,  that  there 
are  just  wars,  appears  not  only  from  the  right  which  na- 
tions have  to  maintain  their  rights,  but  also  from  the 
Scriptures,  in  which  we  read  of  many  wars  begun  and 
VOL.  ii„         32 


250  SERMON   LXXVII. 

carried  on  by  divine  direction.  War,  therefore,  in  cer- 
tain cases  is  lawful,  and  consequently  it  is  lawful  in  thie 
way  to  take  life.  But  at  the  same  time,  war  ought  not  to 
be  engaged  in,  if  it  can  be  avoided,  consistently  with  the 
rights  of  nations.  Every  possible  means  ought  first  to  be 
used  to  heal  differences,  and  prevent  bloodshed.  And 
when  war  is  unavoidable  and  must  be  engaged  in,  the 
object  ought  to  be  not  to  gratify  a  spirit  of  revenge,  but 
to  bring  our  enemies  to  respect  our  rights  ;  and  it  ought 
to  be  conducted  with  humanity,  and  all  cruelty  be  sed- 
uously  avoided. 

3.  Another  case  in  which  it  is  lawful  to  take  away  life 
is  for  individual  self-defence.  When  a  person  is  actually 
attacked  by  another,  with  the  intention  to  take  his  life, 
it  is  certainly  lawful,  if  he  can  in  no  other  way  preserve 
his  own  life,  to  slay  the  assassin.  That  this  is  right  ie 
taught  by  that  natural  principle,  and  first  law  of  nature, 
self  preservation.  And  it  is  confirmed  by  the  following 
text,  Ex.  xxii.  2  ;  "  If  a  thief  be  found  breaking  up,  and 
be  smitten  that  he  die,  there  shall  no  blood  be  shed  for 
him."  But  here  it  will  be  proper  to  remark,  that  it  ie 
lawful  in  self-defence  to  take  away  the  life  of  another  on- 
ly for  the  preservation  of  our  own  lives  ;  and  this  too*, 
when  we  are  actually  assaulted,  and  when  we  can  dis- 
cover no  other  way  to  save  ourselves. 

In  these  three  cases,  viz.  pubhc  justice,  lawful  war,  and 
necessary  self-defence,  it  is  lawful  to  take  aw  ay  life,  but  in 
every  other  case  the  taking  away  of  life  is  contrary  to  the 
sixth  commandment. 

Murder  is  the  greatest  crime  which  we  can  commit  a- 
gainst  our  neighbour,  as  it  deprives  him  of  his  most  valua- 
ble temporal  property — his  life,  and  w  ith  it  every  tempo- 
ral enjoyment. 

This  crime,  in  itself  very  great,  may  be  much  aggrava- 
ted by  circumstances.  If  it  be  the  effect  of  deliberate 
premeditation;  if  it  be  accompanied  with  acts  of  cruelty ; 
if  it  be  committed  against  the  unoffending  and  the  help- 
less ;  if  the  life  of  the  mm-dered  be  valuable,  and  import- 
ant to  church  or  state  ;  and  if  it  be  against  one  connect- 
ed by  the  ties  of  blood  or  affinity,  such  as  a  brother  or  sis- 
ter, a  parent  or  child,  or  a  husband  or  wife — these  and 
such  like  circumstances  greatly  enhance  the  guilt  of  this 
crime. 


THE    SIXTH    COMMANDMENT.  251 

Murder  is  a  most  heinous  sin  in  the  sight  of  God.  Tliis 
he  has  shown,  by  directing  that  the  severest  of  human 
punishments  should  be  inlhcted  upon  the  murderer,  even 
death.  "  Whoso  sheddeth  man's  blood,  by  man  shall  his 
blood  be  shed  ;"  Gen.  ix.  6.  "  Ye  shall  take  no  satisfac- 
tion for  the  life  of  a  murderer,  whicli  is  guilty  of  death  i 
but  he  shall  be  surely  put  to  death ;"  Num.  xxxv.  31.  He 
has  also  shown  his  marked  abhorrence  of  this  crime,  by 
following  murderers  and  their  posterity  with  his  judg- 
ments, where  they  have  escaped  human  punishments  ;  and 
even  visiting  whole  communities,  with  judgments  for  this 
sin,  where  the  person  who  committed  it  had  been  suflered 
to  escape  with  impunity.  Thus  David  after  the  murder 
of  Uriah  was  visited  with  judgment  after  judgment  ;  and 
the  Lord  declared  that  for  this  deed  the  sword  should 
never  depart  from  his  house.  Thus  the  land  of  Israel 
was  visited  with  a  three  year's  famine  in  the  time  of  Da- 
vid for  Saul's  murder  of  the  Gibeonites.  And  the  mur- 
ders which  the  Jews  had  committed  on  the  prophets  of 
former  ages,  were  visited  on  that  generation  which  lived 
in  the  time  of  our  Saviour.  God  has  further  shown  his 
abhorrence  of  this  crime,  by  the  terrors  and  remorse  with 
■which  he  has  frequently  filled  those  who  have  committed 
it,  before  they  have  been  legally  convicted  of  it,  and  by 
leading  in  his  providence  to  the  discovery  of  murderers 
who  had  long  been  concealed.  History  furnishes  us  with 
many  instances,  of  the  discovery  of  murderers,  who  had 
long  escaped  detection ;  and  this  too  in  a  way,  which  most 
forcibly  indicated  the  peculiar  providence  of  God  in  ef- 
fecting the  discovery.  All  these  things  show  the  exceed- 
irigly  heinous  nature  of  this  sin. 

Under  the  head  of  murder  we  must  include,  taking  a- 
way  the  life  of  an  antagonist  in  a  ducl^  or  single  combat. 
It  is  murder  in  the  sight  of  heaven.  It  is  a  direct  violation 
of  the  sixth  commandment,  "  Thou  shalt  not  kill."  It 
comes  under  the  description  of  murder  against  which 
death  is  denounced  in  many  other  texts.  Such  are  the 
following,  "  Whoso  sheddeth  man's  blood,  by  man  shall 
his  blood  be  shed.  The  duellist  who  kills  his  antagonist 
sheds  man's  blood,  and  therefore  by  man  should  his  blood 
be  shed.  "  He  that  smiletli  a  man  that  he  die  shall  be 
surely  put  to  death.  He  that  killeth  any  man  shall  sure- 
ly be  put  to  death.     Whoso  killeth  any  person,  the  muf- 


252  SERMON   LXXVII. 

derer  shall  be  put  to  death."  These  and  other  similar 
texts  unquestionably  embrace  the  duellist,  and  make  him 
a  murderer,  worthy  of  death.  And  he  is  not  only  a  mur- 
derer, but  one  in  an  aggravated  degree  ;  for  he  sets  him- 
self to  execute  his  purpose  of  death,  after  time  for  cool 
and  deliberate  reflection.  And  the  duellist  is  not  only 
chargeable  in  the  sight  of  heaven,  with  the  murder  of  his 
antagonist  in  fact,  if  he  succeed  in  killing  him,  and  in  in- 
tention if  he  fail ;  but  he  is  also  chargeable  with  self- 
murder,  by  wilfully  and  unnecessarily  exposing  his  own 
life;  and  if  he  fall  he  goes  to  the  bar  of  God  as  a  delib- 
erate self-murderer. 

The  practice  of  duelling  originated  among  the  barba- 
rous Gothic  nations  in  the  dark  ages.  But  the  Gothic 
duellist  drew  not  his  sword  for  the  gratification  of  private 
revenge,  as  is  the  case  in  modern  times.  Though  a  bar- 
barian he  was  actuated  by  far  nobler  motives.  He  drew 
his  sword  for  the  defence  of  the  injured,  the  weak  and 
oppressed,  and  he  believed  the  contest  to  be  a  religious 
appeal  to  the  providence  of  God  to  attest  innocence  or  to 
decide  the  point  of  right.  He  was  in  an  error,  and  was 
guilty  of  a  breach  of  the  sixth  commandment.  Much 
more  then  the  modern  duellist,  who  does  not  pretend  to 
be  actuated  by  motives  of  religion,  and  who  seldom  has 
the  plea  of  the  protection  of  the  innocent,  the  helpless, 
and  the  oppressed. 

The  modern  practice  of  duelling  is  marked  with  both 
consummate  folly  and  guilt,  and  it  is  a  violation  of  the 
plainest  principles  both  of  reason  and  revelation.  Its 
folly  might  be  shown  from  the  unreasonableness  and  ab- 
surdity of  the  pleas  which  are  madein  its  defence.  Time 
will  not  permit  us  to  enter  upon  the  consideration  of 
these.  We  shall  only  make  a  few  brief  remarks,  in  con- 
firmation of  the  guilt  of  this  practice.  In  addition  to  the 
consideration  already  mentioned  that  it  is  a  violation  of 
the  sixth  commandment,  and  of  all  those  texts  of  Scrip- 
ture which  prohibit,  under  pain  of  death,  the  taking  away 
the  life  of  another,  we  may  remark,  it  strikes  at  the  funda- 
mental principles  of  civil  society  ;  for  the  dueUist  asserts 
his  right  to  be  the  umpire  in  his  own  cause,  and  the  aven- 
ger himself  of  the  injuries  he  has  received.  Every  man  is 
equally  entitled  to  the  same  right;  and  what  would  be 
the  consequence  of  such  a  principle  in  universal  opera- 


THE    SIXTH  COMMAND>rENT.  253 

tion,  but  the  destruction  of  government,  and  universal  an- 
archy? This  practice  is  also  not  only  at  war  with  the 
general  principles  of  society,  but  it  is,  in  our  country,  a 
violation  of  positive  laws,  and  therefore  a  breach  of  the  law 
of  God  which  requires  us  to  he  subject  to  every  ordinance 
of  man  which  does  not  interfere  with  the  rights  of  con- 
science. It  is  also  condemned  by  all  those  numerous 
passages  of  Scripture  which  inculcate,  compassion,  long- 
suflering,  forgiveness  and  the  like  dispositions.  It  is  al- 
so directly  contrary  to  the  examples  of  the  saints  which 
are  recorded  for  our  imitation,  and  of  Christ  who  when  he 
was  reviled,  reviled  not  again,  and  who  prayed  for  his 
enemies,  "  Father  forgive  them,  they  know  not  what 
they  do."  And  further,  this  practice  oftentimes  entails 
the  most  serious  and  la'sting  injuries  on  the  friends  of 
those  w4io  engage  in  it.  If  the  person  who  falls  has 
friends,  their  hearts  are  wrung  with  inexpressilde  agony, 
an  incurable  wound  is  often  inliicted,  the  world  is  made  a 
blank,  and  an  untimely  grave  often  terminates  a  life  thus 
made  wretched.  And  in  addition  to  all  these  reasons 
against  this  practice,  I  repeat  it,  the  duellist  is  guilty  of 
deliberate,  wilful  murder,  and  though  he  may  escape  hu- 
man punishment,  he  must  shortly  answer  for  the  crime 
of  murder  at  the  bar  of  God. 

I  trust  it  is  scarcely  necessary  to  endeavour  to  impress 
upon  my  hearers,  a  sense  of  the  evil  nature  of  murder  of 
every  kind,  or  in  whatever  way  it  may  be  committed.— 
I  would  only  in  the  conclusion  of  this  discourse  exhort 
you  as  you  fear  the  commission  of  this  crime  with  all  its 
direful  consequences,  both  in  this  world  and  the  next, 
to  guard  againt  the  indulgence  of  those  passions  from 
which  this  vice  proceeds,  such  as  anger,  hatred,  malice, 
envy,  revenge,  and  the  like.  Tliese  passions  are  totally 
opposed  to  the  spirit  of  the  gospel,  which  inculcates, "  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,meekness;" 
and  the  ymay  lead  to  the  most  dreadful  consequences,  eveu 
the  murder  of  their  object.  This  they  have  often  done.— 
Shudder  then  at  the  thought  of  cherishing  them.  Ban- 
ish them  from  your  breasts,  and  cultivate  the  contrary 
temper. — Amen. 


SERMON  LXXVIII 

DRUNKENNESS. 
ISAIAH   V.    11. 


"  Wo  unto  them  that  rise  up  early  in  the  morning,  that  they 
may  follow  strong  drink,  that  continue  until  nighty  till  nine  in- 
flame  them.''^ 


In  these  words  the  sin  of  intemperate  drinking  is  condem- 
ned. This  vice  is  a  breach  of  the  sixth  commandment, 
which  forbids  not  only  the  direct  taking  away  of  our  own 
life,  or  the  hfe  of  others,  but  "  whatsoever  tendeth  there- 
unto." And  drunkenness  by  gradually  impairing  the  con- 
stitution, and  causing  disease,  tends  to  shorten  a  man's  own 
life  ;  and  not  unfrequently  does  his  conduct  so  affect  and 
injure  his  near  relatives  as  to  shorten  also  their  days. — 
This  sin  is  also  a  breach  of  several  of  the  other  com- 
mandments. It  is  a  breach  of  the  first,  as  the  drunkard 
makes  his  cups  his  chief  good,  and  therefore  his  God.  It 
is  a  breach  of  the  fifth,  as  it  unfits  a  man  for  the  perfor- 
mance of  his  relative  duties,  and  generally  leads  to  the 
violation  of  them  all.  It  is  a  breach  of  the  eighth,  which 
respects,  his  own,  and  his  neighbour's  wealth  and  out- 
ward estate,  as  it  tends  to  impair  his  estate,  and  reduce 
himself  and  family  to  poverty,  and  unfits  him  to  provide 
for  them.  And  it  is  also  a  breach  of  the  ninth  command- 
ment, which  relates  to  character,  as  its  effect  is  to  lessen  a 
man's  reputation.  Under  either  of  these  commandments 
we  might  treat  of  this  vice. 

Drunkenness  may  be  defined  to  be,  a  state,  in  which  the 
mental  faculties  are  either  partially  or  totally  deranged, 
and  the  bodily  powers  weakened,  from  the  excessive  use 
of  spirituous  liquors. 

This  is  a  sin  against  which  it  is  important  that  a  war- 
ning voice  should  he  frequently  raised.  For  it  prevails 
jn  our  land,  and  is  eminently  productive  of  the  most  un- 
happy consequences,  even  tiie  destruction  of  thousands 
both  as  to  body  and  soul, 


DRUNKENNESS.  255 

My  object  in  the  ensuing  discourse  is  to  point  out  the 
evils,  the  causes,  and  the  remedies  or  preventives  of  the 
sin  oi drunkenness. 

I.  Its  evils.     And    • 

1.  \iinjures  and  destroys  ?i  m^VL^^  character.  It  deprives 
a  person  of  the  due  exercise  of  his  reason.  This  must 
lessen  his  character,  in  the  estimation  of  all  persons  who 
feel  a  regard  for  the  dignity  of  human  nature.  Besides, 
a  person  intoxicated  is  in  danger  of  committing  many 
foolish  and  disgraceful  actions,  which  must  necessarily 
lessen  his  character.  Drunkenness  is  an  inlet  to  almost 
every  other  vice  ;  and  a  person  intoxicated  is  in  a  fit 
state  to  run  into  any  excess  of  folly  and  wickedness.  The 
fact  is  that  this  crime  always  has  been  and  still  is  held  in 
disgrace,  and  the  loss  of  character  is  its  inseparable  con- 
sequent. In  the  Scriptures,  infamy  among  men  is  attach- 
ed to  the  character  ofa  drunkard.  When  Eli  supposed 
Haimah  to  be  drunken,  and  charged  her  with  it,  she  an- 
swered "  Count  not  thine  handmaid  for  a  daughter  of  Be- 
lial." 1  Sam.  i.  16.  Now  a  son  or  daughter  of  Behal 
in  Scripture  signifies  the  vilest  of  men  or  women.  And 
Paul  wrote  to  the  Corinthians  (1  Cor.  v.  11,)  "not  to 
keep  company,  if  any  man  that  is  called  a  brother,  be  a 
drunkard — with  such  an  one,  no  not  to  eat."  Among  the 
Spartans,  it  is  said,  this  vice  was  considered  so  disgrace- 
ful, that  they  brought  their  children  to  loathe  it  by  show- 
ing them  a  drunkard,  at  whom  they  gazed  as  at  a  monster. 
And  history  informs  us  that  parents  among  the  ancient 
Romans,  to  guard  their  children  against  this  vice,  caused 
one  of  their  slaves  to  be  made  intoxicated,  and  then  ex- 
posed him  to  the  view  and  ridicule  of  the  assembled  fami- 
ly, that  an  indelible  impression  of  the  disgracefulness  of 
the  crime  might  be  made  upon  them.  But  we  need  not 
refer  to  other  countries  and  other  ages  for  proofs  that  this 
vice  is  injurious  to  a  man's  character;  for  we  doubtless 
have  ourselves  known  many  who  once  were  respected, 
whose  reputation  has  been  lessened  and  destroyed  by  this 
sin. 

2.  The  vice  of  drunkenness  impairs  the  mental  faculties, 
"  Though  this  (says  a  medical  writer*  of  Europe)  be  not 
the  consequence  of  one  act  of  intoxication,  it  seldom  fails 

*Dr.  Bachan. 


256  SERMON  LXXVlir. 

to  succeed  a  course  of  it.  By  a  habit  of  drinking,  tbc 
greatest  genius  is  often  reduced  to  a  mere  ideot."  And  a 
late  celebrated  physician*  of  our  own  country  has  given 
his  opinion  as  follows,  "It  impairs  the  memory,  debihtates 
the  understanding,  and  perverts  the  moral  faculties." 
And  another  writerf  of  our  own  country  has  said, '"  If  a 
man  falls  under  the  power  of  intemperance  as  a  habit,  the 
understanding  gradually  becomes  torpid,  thememoryand 
allother  faculties  of  the  mind  sink  into  a  mopish  inactivi- 
ty, till  at  last,  he  becomes  exactly  that  useless  and  con- 
temptible creature  described  in  one  comprehensive  syl- 
lable— a  sot."  Our  own  observation  brethren  will  fur- 
nish abundant  proof  to  convince  us  of  the  truth  of  these 
remarks. 

3.  Another  evil  of  this  sin  is  it  injures,  and  often  ruins  a 
man's  estate.  The  maxims  of  the  wise  man  are  still  true — 
"  He  that  loveth  wine  and  oil  shall  not  be  rich."  Prov.  xxi. 
17.  "The  drunkard  and  the  glutton  shall  come  to  pover- 
ty." Prov.  xxiii.  21.  Diminution  of  property  is  the  al- 
most sure,  and  inseparable  consequence  of  habitual  in- 
temperance. For  besides  the  expense  necessary  to  sup- 
port this  vice,  much  time  is  lost,  property  is  frequently 
wasted  for  want  of  care,  and  bad  bargains  are  frequently 
made.  All  of  which  must  necessarily  waste  estate.  That 
poverty  is  the  natural  consequence  of  this  vice,  we  must 
be  convinced  from  our  own  observation.  For  we  have 
seen  persons  by  it,  reduced  from  easy  and  even  affluent 
circumstances  to  penury.  And  we  have  often  seen  per- 
sons already  pot>r,  k^pt  so  by  this  vice  ;  when  by  sobrie- 
ty and  industry  they  might  have  gained  a  comfortable 
livelihood. — "  The  drunkard's  account  (says  onef)  is 
commonly  a  short  one.  Business  neglected,  foolish  bar- 
gains contracted,  credit  ruined,  land,  house,  and  furni- 
ture mortgaged,  and  then  the  sheriff  and  the  prison  stand 
ready  to  close  up  the  reckoning." 

4.  Another  evil  of  drunkenness  is  that  it  brings  mlserif 
^jpon  innocent  families.  It  injures  their  character.  For 
the  world,  though  unjustly,  is  apt,  in  a  measure,  to  esti- 
mate the  respectability  of  persons  from  their  friends,  and 
especially  of  children  from  their  parents.  It  acutely 
wounds  the  feelings  of  a  family.     The  shame  and  pain 

•Dr.  Rush,      t  Rev.  Dr.  E.  Porter.      J  Rev.  Dr.  E,  Porter. 


DRUNKENNESS.  257 

which  they  often  feel  to  see  a  husband  or  wife,  or  parent 
or  child,  thus  debased,  and  rushing  to  ruin,  are  inexpres- 
sible. Furtlier  this  vice  may  have,  and  doubtless  often 
does  have,  the  most  pernicious  influence  on  the  morals 
of  a  family.  We  often  see  children  follow  the  example 
which  a  parent  has  set  them  in  this  respect.  And  even 
if  it  should  not  have  this  unhappy  effect,  this  vice  must 
lessen  a  parent's  dignity  in  the  eyes  of  his  children  and 
their  esteem  for  him,  and  thus  render  him  unfit  to  do  the 
duty  of  a  parent — to  train  up  his  children  in  the  way  that 
they  should  go.  But  these  are  not  all  the  injuries  which 
families  receive  from  this  vice  :  the  mischief  frequently 
extends  further.  Drunkards  often  injure  their  families 
by  abusive  words,  and  sometimes  by  blows.  Of  this,  many 
families  can  doubtless  bear  witness.  Yea  the  lives  of 
families  have  sometimes  been  put  in  jeopardy,  and  they 
have  been  obliged  to  seek  safety  by  flight.  And  further,  the 
want  of  the  necessaries  of  life,  is  anotherof  the  serious  train 
of  evils  which  this  vice  brings  upon  families.  Look  into 
prisons  where  debtors  are  confined,  while  their  families 
at  home  are  reduced  to  distress,  and  you  will  find  all  this 
distress  frequently  occasioned  by  intemperance.  Go  to 
the  houses  where  by  an  execution  for  debt,  families  are 
stripped  of  the  necessaries  of  life,  without  even  a  bed  left 
on  which  to  lie;  inquire  into  the  cause,  and  you  will  fre- 
quently find  that  intemperate  drinking  has  done  this.  Go 
to  our  alms-houses  and  our  poor  lists,  and  inquire  into 
the  reason  why  those  here  found  are  reduced  to  the  neces- 
sity of  being  supported  by  the  public  charity  ;  and  you 
doubtless  will  frequently  find  that  intemperance,  either  in 
themselves  or  friends,  has  done  this.  But  I  forbear.  The 
evils  which  result  to  families  from  this  vice  are  almost  in- 
numerable, and  beyond  description. 

5.  Another  evil  of  drunkenness  is,  it  injures  healthy  and 
if  persisted  in  must  finally  destroy  the  strongest  constitution. 
In  confirmation  of  this  permit  me  to  make  a  quotation 
from  a  medical  writer*  of  Europe.  '•  Every  act  of  intoxi- 
cation (says  he)  puts  nature  to  tlie  expense  of  a  fever  in 
order  to  discharge  the  poisonous  draught.  When  this  is 
repeated,  almost  every  day,  it  is  easy  to  foresee  the  con- 

*Dr.  Bucban. 
VOL.  I  J.  '^'^ 


258  SERMON    LXXVIII. 

sequences.  That  constitution  must  be  strong  indeed, 
which  is  able  long  to  hold  out  under  a  daily  fever. — 
These  fevers  frequently  end  in  inflammations  which  pro- 
duce fatal  effects.  Though  a  drunkard  should  not  fall  by 
an  acute  disease,  he  seldom  escapes  those  of  a  chronic 
kind — paralytic  and  convulsive  disorders,  obstructions,  a- 
trophies,  dropsies,  and  consumptions  of  the  lungs. — 
These  are  the  common  ways  in  which  drunkards  make 
their  exit."  *An  eminent  physician  of  our  own  country 
after  enumerating  a  list  of  stubborn  diseases  as  the  effects 
of  this  vice  adds,  "  It  would  take  up  a  volume  to  describe 
how  much  other  disorders,  natural  to  the  human  bodj", 
are  increased  and  complicated  by  it."  And  he  gives  it  as 
his  opinion,  that "  not  less  than  4,000  people  die  annual- 
ly, from  the  use  of  ardent  spirits,  in  the  United  States." — 
To  these  sentiments  of  the  injurious  consequences  of 
drunkenness  to  health,  physicians  in  general  will  doubt- 
less, bear  their  testimony.  And  they  who  have  for  any 
considerable  time  observed  the  fate  of  persons  addicted 
to  this  vice,  must  from  their  own  observation  be  convin- 
ced of  the  correctness  of  these  remarks.  What  a  dread- 
ful consequence  of  intemperance  is  this!  The  drunkard 
is  a  self-murderer  !  He  as  surely  is  the  author  of  his  own 
death  as  the  man  who  takes  his  life,  by  a  single  act  of 
violence;  and  at  the  har  of  God  he  must  as  surely  an- 
swer for  the  crime  of  suicide.  Further,  the  drunkard 
not  only  injures  his  health  and  shortens  his  life,  in  the 
way  which  has  been  pointed  out,  by  impairing  his  consti- 
tution, and  laying  the  foundation  of  disease  ;  but  he  expo- 
ses his  life  to  be  cut  off  by  accidents,  which  while  in  a  fit 
of  intoxication,  he  is  unable  to  to  see  or  avoid.  Many 
have  in  this  state  been  suddenly  cut  off  by  a  violent 
death,  and  thus  have  awakened  from  their  drunken  slum- 
bers, at  the  bar  of  their  final  judge.  And  to  all  this  we 
may  add,  that  this  vice  is  one  of  the  most  fruitful  causes 
of  those  crimes  which  issue  in  capital  punishments. — 
Judge  Rush,  in  a  charge  to  a  grand  jury  of  Pennsylvania 
says :  "  I  declare  in  this  public  manner,  and  with  the 
most  solemn  regard  to  truth,  that  I  do  not  recollect  an 
instance  since  my  being  concerned  in  the  administra- 
tion of  justice,  of  a  single  person   being  put  on   his  trial 

•Dr.  Rush. 


DRUNKENNESS. 


259 


for  manslaughter,  which  did  not  originate  in  drunkenness; 
and  but  tew  instances  of  trials  lor  murder,  where  the 
crime  did  not  spring  from  the  same  unhappy  cause." 

0.  Finally,  to  crown  the  catalogue  of  evils,  this  vice  if 
continued  in  will  dcstroii  the  soul  forever.  God  has  in  his 
word  frequently  prohibited  it,  and  enjoined  the  contrary 
virtue.  '•  Add  to  your  faith,  virtue  ;  and  to  virtue,  knowl- 
edge, and  to  kiiowledge,  temperance^  2  Pet.  i.  5,  6.  ^'  The 
grace  of  God  that  bringeth  salvation,  hath  appeared  to 
all  men;  teaching  us,  that  denying  ungodliness,  and  world- 
ly lusts,  we  should  Wwe  soberly ^  Tit.  ii.  11,  12.  "Be  not 
drunk  with  wine,  wherein  is  excess."  Eph.  v.  18.  "Let 
us  walk  honestly  as  in  the  day  ;  not  in  rioting  and 
drunkenness."  Rom.  xiii.  13.  "  Take  heed  to  your- 
ielves,  lest  at  any  time  your  hearts  be  overcharged 
with  surfeiting,  and  drunkenness,  and  so  that  day  come 
upon  you  unawares."  Luk.  xxi.  31,  Such  are  the  laws 
of  God.  And  will  he  not  punish  the  wilful  and  ha- 
bitual transgressor  of  his  laws  }  He  assuredly  will. 

Accordingly  he  hath  pronounced  woes  upon  those  who 
are  addicted  to  this  vice,  and  hath  expressly  excluded 
them  from  his  kingdom."  "  Wo  to  the  drunkards  of  E- 
phraim."  Is.  xxviii.  1.  And  in  our  text.  "  Wo  unto  them 
that  rise  up  early  in  tlie  morning  that  they  may  follow 
strong  drink,  that  continue  until  night,  till  wine  inilame 
them."  "  Be  not  deceived ;  neither  fornicators  &lc.  nor 
drunkards,  shall  inherit  the  kino;dom  of  God."  1  Cor.  vi, 
9,10.  "The  works  of  the  ilesh  are  manifest  which  are 
these,  adultery  &c.  drunkenness,  of  the  wlilch  I  tell  you 
before,  as  I  have  also  told  you  in  time  past,  that  they  which 
do  such  things  shall  not  inherit  the  kingdom  of  God." 
Gal.  v.  19,21.  In  these  passages  the  drunkard  may  see 
his  doom.  It  is  impossible  for  him  while  he  sustains  this 
character  to  enter  the  kingdom  of  God.  And  he  must  be 
an  heir  of  eternal  misery.  Thus  my  hearers  I  have  brief- 
ly described  to  you  some  of  the  fatal  consequences,  here 
and  hereafter,  of  the  sin  of  intemperance.  To  what  has 
been  said  under  this  head,  permit  me  to  add  the  words 
of  Solomon.  Prov.  xxiii.  29,  30,  31,  32,  34.  "Who  hath 
wo  }  Who  hath  sorrow }  Who  hath  contention }  Who 
hath  babbling  }  Who  hath  wounds  without  cause .'^  Who 
hath  redness  of  eyes  ?  They  that  tarry  long  at  the  wine, 
they  that  go  to  seek  mixt  wine.     Look  not  thou  upon  the 


260  SERMON    LXXVllI. 

wine  when  it  is  red,  when  it  giveth  his  colour  in  the  cup, 
when  it  moveth  itself  aright.  At  the  last  it  biteth  like  a 
serpent,  and  stingeth  like  an  adder.  Yea  thou  shalt  be 
as  he  that  lieth  down  in  the  midst  of  the  sea,  or  as  he  that 
lieth  upon  the  top  of  a  mast."     We  proceed, 

II.  To  inquire  into  some  of  the  causes  that  lead  to  this 
destructive  vice. 

1.  The  example  and  conduct  of  some  parents^  have  led 
their  children  into  this  vice.  Children  are  prone  to  im- 
itate the  example  of  parents ;  and  doubtless  example  in 
this  respect  has  often  had  a  pernicious  influence,  and  has 
been  the  cause  of  intemperance  in  many  children.  Pa- 
rents also,  sometimes  indulge  their  children,  when  young, 
in  the  free  use  of  spirituous  liquors,  until  a  love  for  them 
is  contracted.  They  also,  sometimes  are  not  sufficiently 
careful  to  restrain  them  from  places,  and  company,  where 
they  are  in  danger  of  contracting  this  habit. 

2.  An  opinion  that  spirituous  liquors,  'are  Jiecessary 
to  brace  the  system^  and  strengthen  it  to  bear  bodily  labour 
and  fatigue,  has  frequently  been  the  cause  of  producing  a 
habit  of  intemperance.  If  a  little  be  useful,  which  how- 
ever has  been  denied  by  the  most  eminent  physicians,  it 
had  need  to  be  taken  with  great  caution  lest  a  habit  is  in- 
duced. For  if  it  be  established  as  a  principle  that  a  man 
cannot  labour  without  it,  and  that  every  time  he  feels  wea- 
ry he  must  take  some  to  invigorate  him,  the  consequence 
will  be  that  a  habit  of  intemperance  will  almost  certainly 
be  soon  formed. 

3.  Another  cause  which  sometimes  leads  to  intemper- 
ance is,  at  first  using  spirituous  liquors  as  a  medicine.  "  I 
have  known  (says  Dr.  Rush)  many  men  and  women  of  ex- 
cellent characters  and  principles,  who  have  been  betrayed 
by  occasional  doses,  taken  as  a  medicine,  into  the  love 
of  spirituous  liquors,  insomuch  that  they  have  afterwards 
fallen  sacrifices  to  their  fatal  eflfects." 

4.  Another  frequent  cause  is  evil  company.  This  has 
led  astray  many  promising  youth,  and  ruined  them,  both 
for  this  world  and  the  next.  They  have  fallen  into  jovial 
company,  where  strong  drink  was  freely  used  ;  and  where 
they  have  been  urged  to  partake ;  and  if  they  declined 
or  drank  sparingly,  they  were  ridiculed  as  void  of  spirit. 
Unable  to  bear  the  reproach  of  tools,  they  yielded.  They 
went  away  ashamed,  resolved  never  again  to  act  thus   a- 


DRUNKENNESS.  '261 

gainst  their  judgment  and  conscience.  Temptation  wasa- 
gain  presented ;  their  scruples  were  more  easily  overcome ; 
and  thus  hy  degress  the  warning  voice  of  conscience  has 
been  stilled,  and  many  have  contracted  a  habit  of  intem- 
perance and  ruined  themselves  forever. 

5.  Another  cause  has  sometimes  been,  the  troubles  of  this 
life.  Many  have  had  recourse  to  the  intoxicating  bowl  to 
drown  their  cares  and  their  sorrows,  and  thus  have 
brought  upon  themselves  one  of  the  greatest  of  afflictions 
which  could  befall  them. 

I'here  are  other  causes  which  we  have  not  time  to  no- 
tice.    But, 

6.  There  is  one  which  holds  a  prominent  place,  which 
I  feel  it  to  be  my  indispensable  duty,  while  on  this  subject, 
to  mention.  I  mean  the  many  tippling  houses  which  are  to  be 
found  in  our  land.  These  are  the  most  fruitful  causes  of 
the  destructive  vice  of  intemperance,  which  is  annually 
destroying  the  peace  and  happiness  of  numerous  famihcs, 
bringing  thousands  to  an  untimely  grave,  and  sending  mul- 
titudes to  the  bottomless  pit.  The  banelul  influence  of 
these  houses  appears  from  the  anxiety  which  our  Legisla- 
ture has  discovered  to  suppress  them,  by  enacting  laws 
against  them;  and  it  also  appears  from  their  effects  which 
we  are  forced  to  behold.  Concerning  these  houses  one 
of  the  chief  magistrates  of  a  neighbouring  state  remarks. 
"  These  are  the  polluted  fountains  that  send  forth  con- 
stant streams  to  corrupt  and  demoralize  the  people. — 
Here  our  youth  the  growing  hopes  of  their  country,  are 
initiated  in  all  the  mysteries  of  iniquity,  and  lay  the  foun- 
dation of  those  destructive  habits  that  never  forsake 
them."     I  proceed  to  the 

III.  Thing  proposed,  which  was  to  point  out  the  reme- 
dies and  preventives  of  the  vice  of  intemperance. — 
As  to  remedies,  to  cure  the  habit  in  those  in  whom  it  has 
become  confirmed,  we  have  but  little  hoj)e  indeed  that 
any  can  be  pointed  out  which  will  prove  effectual  This 
remark,  painful  as  it  is,  we  are  compelled  to  make  from 
facts ;  for  rarely  indeed  do  we  see  the  drunkard  forsake 
his  cups.  This  vice  perhaps  more  than  any  other,  blinds 
the  mind,  hardens  the  heart,  sears  the  conscience,  and 
unfits  a  person  for  serious  reflection.  And  drunkards  in- 
deed seem  to  be  given  up  oftiod,  to  walk  for  a  little  while 
in  their  own  ways,  and  follow  tiieir  own  heart's  lusts,  and 


262  feERMON  LXXVIII. 

exhil)it  hmiian  depravity,  until  they  d^'op  into  the  pit. 
We  have  httle  hope  from  pointing  out  remedies.  I  would 
only  ohserve  on  this  subject,  that  if  persons  addicted  to 
this  vice  wish  to  reform,  I  believe  it  is  in  vain  to  attempt 
a  gradual  reformation  ;  they  must  break  off  at  once,  and 
inscribe,  "  touch  not,  taste  not,  handle  not,"  on  every 
thing  which  contains  the  poisonous  draught. 

But  while  remedies,  we  have  reason  to  fear,  will  be  of 
little  avail,  preventives  may  be  of  use  to  save  those  who 
have  not  yet  become  habituated  to  this  vice. 

As  the  grand  preventive  let  us  seek  and  cherish  the 
grace  of  God  in  our  hearts;  this  will  be  the  best  means 
of  preserving  us  from  falling  into  this  destructive  sin  ; 
and  let  us  sincerely  and  daily,  feeling  our  own  weakness, 
offer  up  the  petition,  "lead  us  not  into  temptation  but  de- 
liver us  from  evil."  Let  us  shun  all  those  causes  which 
have  been  mentioned  as  producing  this  vice.  Let  us 
deeply  reflecton  its  evils,  both  in  time  and  eternity,  as  they 
have  been  pointed  out ;  and  let  us  set  these  evils  con- 
stantly before  us  when  we  are  tempted  to  this  sin.  Let 
those  who  are  holding  out  temptations  to  this  vice,  and 
furnishing  the  means,  cease  from  their  unlawful  and  mur- 
derous gain.  Let  all,  according  to  their  stations,  do  all 
that  is  in  their  power,  by  their  example,  their  opinions, 
their  influence,  and  their  authority,  to  restrain  others 
from  this  vice,  and  remove  the  causes  which  lead  to  it. 
And  let  those  who  find  themselves,  begiiining  to  love  and 
thirst  after  the  intoxicating  draught,  immediately  deny 
themselves,  and  destroy  the  habit  in  its  first  commence- 
ment. This,  if  ever,  is  the  time  to  escape  the  destructive 
snare.  E\  ery  advance  strengthens  the  habit  and  weak- 
ens resistance.  Flee  from  the  first  approaches  of  this 
vice,  while  the  voice  of  reason  can  yet  be  heard,  as  you 
would  from  the  most  dangerous  enemy. 

Permit  me  in  the  conclusion  of  this  discourse  to  address 
different  classes  of  persons  who  maybe  in  this  assembly. 
And  if  any  subject  requires  plainness,  this  does.  If  a- 
gainst  any  sin  it  is  my  duty  to  cry  aloud  and  spare  not,  it 
is  this  :  for  intemperance  is  the  demon  which  is  destroy- 
ing the  peace  and  happiness  of  many  famihes.  It  is  this, 
which  more  than  any  thing  else,  deprives  many  innocent 
families  of  the  necessaries  of  life  ;  it  is  this,  which  is  ma- 
king many  persons  pests  of  society,  and  cumbcrers  of  the 


J 


DRUNKENNESS.  263 

earth;  and  it  is  this,  which  annually  murders  the  bodies 
and  souls  of  many  among  us.  Against  sucli  a  vice,  such 
a  destructive  demon  as  this,  ministers  ought  to  raise  the 
alarm.  If  we  found  a  man  attempting  to  take  his  own 
life  by  an  act  of  violence,  would  we  not  endeavour  by  ev- 
ery means  in  our  power  to  prevent  the  rash  and  dreadful 
deed  ^  If  we  ibund  a  thief  or  murderer  attempting  to 
take  the  property  or  life  of  our  neighbour,  would  we  not 
give  the  alarm  ?  And  shall  we  not  endeavour  to  prevent 
those,  who  though  more  slowly,  yet  as  surely  are  in  dan- 
ger of  murdering  themselves  by  intemperance  ?  Shall 
we  not  sound  the  alarm  against  that  which  is  robbing  them 
of  their  character,  stripping  their  families  of  the  necessa- 
ries of  life,  and  murdering  not  only  the  body  but  the  soul 
forever  ? 

Are  there  any  here  addicted  to  this  vice  ?  It  is  proba- 
ble but  iew  if  any  ;  for  this  is  generally  one  of  the  conse- 
quences of  this  vice,  that  it  causes  persons  to  withdraw 
themselves  from  the  house  of  God.  But  if  there  be  any, 
be  exhorted  I  beseech  you,  without  delay,  to  break  off 
from  this  sin.  Consider  its  evils  whicli  have  been  enu- 
merated, and  let  them  operate  as  motives  to  lead  you  to 
immediate  reformation.  You  are  destroying  your  char- 
acter ;  you  are  injuring  your  mental  powers  ;  you  are 
wasting  your  property  ;  you  are  covering  your  familj 
with  shame  ;  you  are  distressing  and  reducing  them  to 
want  and  beggary,  and  perhaps  you  have  already 
brought  them  into  this  state  ;  you  are  destroyino;  your 
health,  and  swiftly  hastening  yourselves  to  an  untime- 
ly grave  ;  you  ere  murdering  your  bodies,  and  stand 
cliargeable  with  self-nmrder  in  the  sight  of  heaven,  as 
surely  as  the  unhappy  wretch  who  ends  his  days  by 
violence  from  his  own  hands  ;  and  you  are  destrovins 
your  souls,  and  must  very  soon  it  you  continue  your 
course  awake  in  the  world  of  woe,  where  instead  of  ad- 
ding drunkenness  to  thirst,  you  will  cry  in  vain  for  a  drop 
of  water  to  cool  your  tormented  tongue  ;  and  where,  in- 
stead of  the  intoxicating  bowl,  you  will  have  given  you  to 
drink  the  wine  of  the  wrath  of  Almighty  God,  which  is 
poured  out  without  mixture  into  tiie  cup  of  his  indigna- 
tion. Awful  considerations  !  will  they  not  make  you 
pause,  and  tremble,  and  immediately  break  ofTyour  sin? 
What  then  will  ?  T]"nhappy  soul,  we  can  but  pity  and 
weep  over   you. 


264  SERMON   LXXVIII. 

Mj  hearers,  who  are  not  yet  addicted  to  this  vice,  I  turn 
to  you  and  beseech  you  by  all  these  solemn  considera- 
tions to  guard  against  every  approach  to  this  sin. 

And  my  brethren  is  it  not  the  duty  of  us  all,  by  every 
means  in  our  power,  to  endeavour  to  prevent  the  growth 
of  this  vice  ?  Shall  we  stand  idle  spectators,  and  see  use- 
fulness destroyed,  property  wasted,  famihes  made  wretch- 
ed, fellow  creatures  and  neighbours  and  friends  murder- 
ing themselves,  and  their  souls  sinking  to  endless  woe, 
and  take  no  measures  to  prevent  all  this  wretchedness  ? 

Let  those  who  are  in  the  habit  of  retailing  spirituous 
liquors,  to  those  who  thus  abuse  them,  and  suffer  it  to  be 
drunk  in  their  shops,  reflect  seriously  on  this  subject. 
Can  you  do  this  without  guilt  ?  The  breach  of  the  laws 
of  your  country  is  a  breach  of  the  law  of  God.  But  this 
is  not  all.  This  practice,  doubtless,  greatly  encourages 
and  increases  intemperance  :  it  takes  from  many  families 
the  means  of  procuring  the  necessaries  of  life  ;  it  impairs 
and  destroys  domestic  happiness  ;  it  swells  the  list  of  our 
poor,  to  be  supported  at  the  pubHc  expense  ;  and  it  is 
conspiring  with  other  causes,  to  bring  many  to  an  untime- 
ly grave,  and  to  destroy  their  souls  forever.  And  can 
any  of  you,  my  hearers,  uphold  a  practice  fraught  with  so 
many  and  such  great  evils  as  these  ?  Can  any  who  fear 
God,  and  regard  the  good  of  their  fellow  creatures  con- 
tinue such  a  practice  ?  Hear  what  the  word  of  God  says, 
"  neither  be  partaker  of  other  men's  sins  ;"  1  Tim.  v.  22. 
"Wo  unto  him  that  giveth  his  neighbour  drink  :  that  put- 
test  thy  bottle  to  him,  and  makest  him  drunken  also  ;" 
Hab.  ii.  l.*).  These  texts  apply  directly  to  the  case  be- 
fore us.  My  hearers  if  any  of  you  are  in  this  practice,  I 
solemnly  exhort  and  charge  you,  as  you  would  not  have 
the  cries  of  the  poor,  the  widow  and  the  fatherless  to  go 
up  to  heaven  against  you ;  as  you  regard  the  favour  of 
God ;  and  as  you  would  not  have  to  answer  at  his  bar  for 
being  an  accessory  to  the  murder  of  the  bodies  and  the 
souls  of  men,  cease  from  this  practice. 

Parents,  this  subject  also  addresses  you.  By  example 
and  by  precept  endeavour  early  to  impress  your  children 
with  an  abhorrence  of  the  sin  of  drunkenness  ;  guard 
them  against  every  approach  to  it ;  and  especially  keep 
them  from  the  places  and  company,  where  they  will  be 
exposed  to  fpmptation. 


HATRED.  265 

Let  magistrates  and  all  in  authority,  by  their  influence 
and  by  a  faithful  execution  of  the  laws,  stem  this  destruc- 
tive torrent  which  is  overwhelming  our  land.  The  wick- 
ed may  cry  out  against  you  ;  but  you  will  have  the  ap- 
plause of  the  virtuous,  and  the  approbation  of  your  own 
conscience  and  your  God ;  and  the  blessing  of  thousands, 
saved  from  ruin,  w  ill  come  upon  you. 

May  the  Lord  apply  this  discourse,  and  make  it  in- 
of  good. — Amen. 


SERMON  LXXIX. 

HATRED.  / 

1  JOHN  ni.  15. 

"  Whosoever  hateth  his  brother  is  a  murderer  :  and  ye  know 
that  no  murderer  hath  eternal  life  abiding  in  him.^"* 


The  law  of  God  is  exceeding  broad.  It  reaches  the 
soul  and  regulates  its  dispositions  and  exercises,  as  well 
as  external  bodily  actions.  "The  law  is  spiritual;"  Rom. 
vii.  14.  This  is  applicable  to  all  the  commandments. 
They  all  may  be  broken  without  external  actions.  Hence, 
we  may  be  guilty  of  a  breach  of  the  sixth  commandment, 
without  actually  killing  a  person.  Whosoever  exerciseth 
murderous  dispositions  is  a  transgressor  of  this  command- 
ment. This  is  clearly  taught  in  our  text.  "  Whosoever 
hateth  his  brother  is  a  murderer."  And  also,  by  our  Sa- 
viour in  his  sermon  on  the  mount,  Mat.  v.  21,  22  ;  "  Ye 
have  heard  that  it  was  said  by  the  m  of  old  time,  thou 
shalt  not  kill ;  and  whosoever  shall  kill  shall  be  in  danger 
of  the  judgment :  But  I  say  unto  you,  that  whosoever  is 
angry  with  his  brother  without  a  cause  shall  be  in  dan- 
ger of  the  judgment ;  and  whosoever  shall  say  to  his 
brother,  Raca,  shall  be  in  danger  of  the  council :  but 
whosoever  shall  say,  thou  fool,  shall  be  in  danger  of  hell 
fire." 

VOL.  II.  34 


266  SERMON  LXXIX. 

By  brother^  in  our  text,  we  are  to  understand  mankind 
generally,  who  are  our  brethren  by  nature.  To  hatred 
are  nearly  allied,  anger,  malice,  wrath,  revenge,  and  an 
unforgiving  temper,  all  of  which  are  breaches  of  the  sixth 
commandment.  We  shall  consider  them  together  in  the 
ensuing  discourse,  the  object  of  which  is. 

To  offer  reasons  against  the  indulgence  of  these  pas- 
sions. 

1.  Their  indulgence  is  directly  contrary  to  the  character 
of  God.  The  Supreme  Being  is  a  perfect  pattern  of  ex- 
cellence. It  is  therefore  the  duty  of  all  intelligent  crea- 
tures to  be  conformed  to  the  divine  image,  or  to  be  like 
unto  God  ;  and  this  duty  is  frequently  enjoined  in  the 
Scriptures.  Now,  "God  is  love;"  1  Johniv.  8.  Hatred, 
anger,  malice,  wrath,  revenge,  and  the  like,  in  the  sense, 
in  which  they  are  forbidden  to  men  in  Scripture,  are  not 
to  be  found  in  God.  Would  we  then  be  conformed  to 
God  ;  we  must  put  away  all  anger,  and  malice,  and 
wrath,  and  hatred,  and  be  kind,  compassionate,  and  for- 
giving; and  we  must  dwell  in  love  ;  for  "  he  that  dwelleth 
in  love,  dwelleth  in  God,  and  God  in  him  ;"  1  John  iv.  16. 

2.  These  passions  are  opposed  to  the  temper  and  example 
of  Christ.  Love  to  our  fallen  race  influenced  him  to  stoop 
to  a  union  with  our  nature;  to  submit  to  poverty,  re- 
proach, and  persecution  ;  and  to  labour,  suffer,  and  die. 
And  if  Christ  so  loved  us,  ought  we  not  also  to  love  one 
another  ?  His  example  is  a  perfect  pattern,  and  therefore 
ought  to  be  imitated  by  us  ;  and  the  Scriptures  make  it  our 
duty  to  imitate  his  example.  Now  he  felt  no  hatred  to- 
wards our  race,  notwithstanding  the  wickedness  of  men 
and  the  continual  ill  treatment  he  received.  He  was  of- 
ten grieved  at  the  obstinacy  of  sinners,  and  the  hardness 
of  their  hearts  and  he  felt  a  holy  indignation  at  their  evil 
conduct ;  but  he  was  never  angry  in  a  sinful  sense.  When 
anger  is  ascribed  to  him,  we  must  understand  it  either  of 
grief  or  of  holy  indignation ;  while  at  the  same  time,  he 
pitied  the  object,  and  would  willingly  have  done  him 
good,  if  he  would  have  received  it.  Malice  never  for  a 
moment  was  found  in  his  soul.  Notwithstanding  he  re- 
ceived the  most  unjust  and  cruel  treatment,  and  might 
have  commanded  twelve  legions  of  angels  to  crush  his  en- 
emies, he  avenged  not  himself  but  gave  place  unto  wrath  : 
yea,  when  he  hung  on  the  cross  he  prayed  for  his  murder 


HATRED.  267 

ers,  saying,  "  Father,  forgive  them,  for  tliey  know  not 
what  they  do;"  Luk.  xxiii.  34 ;  and  he  gave  Iiis  life  a  ran- 
som for  the  race  which  so  cruelly  treated  him,  and  some 
of  his  very  murderers  were  saved  by  the  efficacy  of  the 
blood  which  they  shed.  This  argument  is  used  1  y  the 
apostle  Peter.  "  Christ  also  suffered  for  us,  leaving  us 
an  example,  that  ye  should  follow  his  steps : — who  when 
he  was  reviled,  reviled  not  again  ;  when  he  suffered,  he 
threatened  not;  but  committed  himself  to  him  that  judg- 
eth  righteously  ;"  1  Pet.  ii.  21,  23.  Would  we  then  fol- 
low the  example  of  Christ,  which  it  is  our  duty  to  imitate; 
we  must  avoid  the  indulgence  of  all  those  passions  which 
have  been  mentioned,  and  be  long-suffering,  kind,  and 
compassionate,  forgive  one  another,  and  live  in  love.  Es- 
pecially is  this  incumbent  on  professed  christians,  who 
avowedly  take  Christ  as  their  pattern. 

3.  The  example  of  the  saints  afford  an  argument  against 
the  indulgence  of  these  passions.  For  we  are  exhorted 
to  "be  followers  of  them  who  through  faith  and  patience, 
inherit  the  promises  ;"  Heb.  vi.  12.  Joseph,  instead  of 
hating  his  brethren,  though  they  provoked  his  hatred  ; 
and  instead  of  revenging  himself  upon  them,  though  he 
had  them  fully  in  his  power,  returned  good  for  evil.  Ste- 
phen, when  his  enemies  were  stoning  him  to  death,  kneel- 
ed down  and  prayed,  "  Lord,  lay  not  this  sin  to  their 
charge  ;"  Acts.  vii.  60.  And  Paul  speaking  of  himself  and 
his  fellow  apostles  said,  "  being  reviled,  we  bless  ;  being 
persecuted  we  suffer  it ;  being  defamed,  we  entreat ;"  1 
Cor.  iv.  12,  13.  The  same  temper  and  conduct  have  been 
manifested,  in  the  different  ages  of  the  church,  by  those  of 
whom  the  world  was  not  worthy,  and  who  were  persecu- 
ted even  unto  death. 

4.  Another  argument  against  the  indulgence  of  these 
passions,  is,  that  lue  have  done  much  to  offend  God^  and  yet  ivc 
hope  for  his  forgiveness  and  love.  Shall  we,  for  every  trifle, 
be  angry  with  our  fellow  creatures,  and  seek  their  hurt, 
when  God  is  so  patient  and  long-suffering  towards  us  ? 
Can  it  be  right  to  exercise  hatred  towards  our  brother, 
when  we  expect  the  Lord  to  exercise  infinite  love  to- 
wards us  }  Is  it  not  unreasonable,  that  we  should  be  un- 
merciful and  refuse  to  be  kind  and  compassionate  to  our 
brother,  when  we  are  continually  dependent  on  the  mer- 
cy of  God  for  every  breath,  every  comfort  of  life,  and 


268  SERMON  LXXIX. 

all  our  hopes  of  future  salvation  ?  Is  it  not  manifestly 
wrong  that  we  should  thirst  for  vengeance  upon  those, 
whom  we  suppose  to  have  injured  us,  when  we  deserve 
every  moment  to  have  the  vengeance  of  God  fall  upon  us 
for  our  sins,  and  yet  it  is  withheld  ?  Must  it  not  be  very 
wicked,  to  refuse  to  be  reconciled  to  those  with  whom  we 
are  at  variance,  when  God  is  wilHng  to  be  reconciled  un- 
to us,  who  are  altogether  the  offending  party,  and  gave 
his  Son  to  die  to  render  a  reconciUation  consistent  with 
his  perfections,  and  condescends  to  beseech  us  to  be  re- 
conciled ?  And  must  it  not  be  exceedingly  offensive  to 
God,  that  we  should  refuse  to  forgive  our  brother  who 
hath  trespassed  against  us  ;  when  we  have  so  much  need 
of  forgiveness  from  God,  and  when  we  have  so  much  more 
to  be  forgiven  than  we  can  forgive  ?  Our  brother's  offen- 
ces against  us,  be  they  ever  so  great,  bear  a  far  smaller 
proportion  to  our  offences  against  God,  than  the  hundred 
pence  to  the  ten  thousand  talents  in  the  parable.  And 
has  our  Lord  forgiven,  or  do  we  hope  he  will  forgive  us, 
the  ten  thousand  talents  which  we  owe  him ;  and  shall 
we  refuse  to  forgive  our  brother  the  hundred  pence  which 
he  may  owe  us  ?  Surely  our  situation  with  respect  to 
God,  and  what  we  need  and  hope  for  from  him,  most  for- 
cibly teach  us  *the  duty  of  exercising  a  similar  temper  to- 
wards our  brethren  of  mankind. 

5.  The  Scriptures  abundantly  teach  that  the  indulgence 
oHhese passions  is  wrong,  and  that  men  ought  to  maintain 
an  opposite  temper  and  conduct.  They  inculcate  love, 
kindness,  gentleness,  peace,  reconciliation,  and  forgive- 
ness of  injuries  ;  as  in  the  following  texts  among  others, 
John  xiii.  34.  "  A  new  commandment  I  give  unto  you, 
that  ye  love  one  another  ;  as  I  have  loved  you,  that  ye  al- 
so love  one  another."  John  xv.  12;  "  This  is  my  com- 
mandment, that  ye  love  one  another,  as  I  have  loved  you." 
John  XV.  17  ;  "These  things  I  command  you,  that  ye  love 
one  another."  ^  John  iv.  21 ;  "This  commandment  have 
we  from  him  that  he  who  loveth  God,  love  his  brother  al- 
so. Rom.xii.  10,  14,  17,  18,  19,  21  ;  "  Be  kindly  affec- 
tioned  one  to  another ;  with  brotherly  love.  Bless  them 
which  persecute  you  :  bless  and  curse  not.  Recompense 
to  no  man  evil  for  evil.  If  it  be  possible,  as  much  as  lieth 
in  you,  live  peaceably  with  all  men.  Avenge  not  your- 
selves, but  rather  give  place  unto  wrath.     Be   not  over- 


HATRED.  269 

come  of  evil,  but  overcome  evil  with  good."  Eph.  iv.  1, 
2,  3,  32  ;  "I  beseech  you,  that  ye  walk  worthy  of  the  vo- 
cation wherewith  ye  are  called  ;  with  all  lowliness  and 
meekness,  with  long-sufTerinsf,  forbearing  one  another  in 
love  ;  endeavouring  to  keep  the  unity  of  the  spirit  in  the 
bond  of  peace.  Be  ye  kind  one  to  another,  tender-heart- 
ed, forgiving  one  another,  even  as  God  for  Christ's  sake 
hath  forgiven  you."  Col.  iii.  12, 13  ;  "Put  on  therefore  (as 
the  elect  of  God  holy  and  beloved)  bowels  of  mercies, 
kindness,  humbleness  of  mind,  meekness,  long-suflfering  ; 
forbearing  one  another,  and  forgiving  one  another,  if  any 
man  have  a  quarrel  against  any :  even  as  Christ  forgave 
you,  so  also  do  ye."  Mat.  v.  23,  24  ;  •'  If  thou  bring  thy 
gift  to  the  altar,  and  there  rememberest  that  thy  brother 
hath  aught  against  thee,  leave  there  thy  gift  before  the  al- 
tar, and  go  thy  vvay,  first  be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift."  Mat  xviii.  21,  22  ;  "  Then 
came  Peter  to  him  and  said,  Lord,  how  oft  shall  my  broth- 
er sin  against  me,  and  I  forgive  him  ?  till  seven  times  ? 
Jesus  saith  unto  him,  I  say  not  unto  thee  until  seven  times ; 
but,  until  seventy  times  seven."  And  Mat.  v.  44  ;  "  I  say 
unto  you,  love  your  enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and  pray  for  them  that 
despitefully  use  you,  and  persecute  you."  In  these,  and 
many  other  texts  we  are  taught  that  it  is  our  duty  to  ex- 
ercise love,  compassion,  gentleness,  kindness,  and  long- 
suffering  ;  to  live  in  peace  ;  to  forgive  those  who  have  of- 
fended us  ;  and  to  be  reconciled  to  those  with  whom  we 
may  be  at  variance.  And  in  these  are  doubtless  clearly 
implied,  a  prohibition  to  indulge  the  contrary  passions  of 
anger,  hatred,   and  the  like. 

But  that  the  indulgence  of  these  passions  is  wicked,  we 
are  taught,  not  only  by  those  texts  which  inculcate  a  con- 
trary temper;  but  also  by  numerous  texts  in  which  it  is 
expressly  forbidden.  Such  are  the  following.  Lev.  xix.  17, 
18;  "Thou  shalt  not  hate  thy  brother  in  thine  heart. 
Thou  shalt  not  avenge,  nor  bear  any  grudge  against  the 
children  of  thy  people.  Prov.  xxiv.  17,  29;  "Rejoice  not 
w  hen  thine  enemy  fallcth,  and  let  not  thine  heart  be  glad, 
when  hestumbleth.  Say  not,  I  will  do  so  to  him  as  he 
hath  done  to  me  :  I  will  render  to  the  man  according  to 
Lis  work."  Rom.  xii  19  ;  "  Avenge  I'ot yourselves."  Eph. 
iv.  31  ;  "Let  all   bitterness  and  wrath,  and  anger,  and 


270  SERMON    LXXIX. 

/ 

clamour,  and  evil  speaking^,  be  put  away  from  you,  with 
all  malice."  Col.  iii.  8;  "Put  off  all  these,  anger,  wrath, 
malice."  Thus  God  has  expressly  and  repeatedly  in  his 
word,  forbidden  the  indulgence  of  these  passions  ;  and 
if  we  regard  the  authority  of  God  we  will  guard  against  it, 
and  habitually  maintain  the  contrary  temper.  The  texts 
of  Scripture  on  this  subject  are  very  numerous;  and  I 
have  been  the  more  particular  in  quoting  a  considerable 
number  of  them,  because  even  professing  christians  are 
prone  to  transgress  in  this  respect. 

6.  I  mention  one  other  argument  to  dissuade  from  the 
indulgence  of  these  passions  ;  and  that  is,  that  they  who 
live  in  them  or  habitually  indulge  them  cannot  be  thepeople 
of  God  but  are  children  of  wrath.  The  word  of  God  excludes 
them  from  the  kingdom  of  heaven,  and  consigns  them  to 
eternal  perdition.  That  such  persons  cannot  enter  hea- 
ven, appears  from  the  very  nature  of  things.  Heaven  is  a 
place  of  perfect  harmony  and  love.  They  therefore  who 
are  filled  with  anger,  hatred,  malice,  or  revenge,  or  who 
habitually  indulge  an  unforgiving  temper,  certainly  are 
entirely  unfit  for  admission  into  heaven.  But  the  Scrip- 
tures are  express  on  this  subject,  and  as  decidedly  ex- 
clude such  persons  from  tlie  kingdom  of  God,  as  they  do 
the  habitual  drunkard,  liar,  profane  swearer,  and  such  like 
sinners.  The  Scriptures  frequently  teach  that  tlie  ex- 
ercise of  the  opposite  temper  of  love,  &c.  is  essential  to 
the  christian  character.  Thus  we  read,  John  xiii.  35. — 
"  By  this  shall  all  men  know  that  ye  are  my  disciples,  if 
ye  have  love  one  to  another."  Gal.  v.  22,  23.  "  The  fruit 
of  the  Spirit  is  love,  peace,  long-suffering,  gentleness, 
goodness,  meekess."  Jam.  iii.  17.  "  The  wisdom  that  is 
from  above  is  first  pure,  then  peaceable,  gentle,  and  easy  to 
beentreated,  full  of  mercy  and  good  fruits."  1  John  ii.  10. 
"  He  that  loveth  his  brother  abideth  in  the  light,  and  there 
is  none  occasion  of  stumbling  in  him."  1.  John  iii.  14. 
We  know  that  we  have  passed  from  death  unto  life,  be- 
cause we  love  the  brethren."  1  John  iv^  7.  "  Beloved, 
let  us  love  one  another ;  for  love  is  of  God  :  and  every 
one  that  loveth  is  born  of  God,  and  knoweth  God."  And 
1  John  v.  1.  "  Every  one  that  loveth  him  that  begat,  loveth 
him  also  that  is  begotten  of  him."  Hence  we  learn  that 
love  towards  our  brethren  is  an  essential  trait  of  the 
christian  character  ;  and  therefore  they  who   are  desti- 


HATRED.  271 

tute  of  this  love,  and  much  more  they  who  indulge  the 
contrary  temper,  cannot  be  christians.  And  the  Scrip- 
tures not  only  by  consequence  teach  this,  but  also  most 
explicitly  and  directly  declare  it.  Thus  we  read  in  our 
text,  "  VVhosoever  hateth  his  brother  is  a  murderer  ;  and. 
ye  know  that  no  murderer  hath  eternal  hfe  abiding  in 
him."  Of  the  same  import  are  the  following  texts  in 
the  same  Epistle.  1  John  ii.  9.  11.  "  He  that  saith  ho 
is  in  the  light,  and  hateth  his  brother,  is  in  darkness  even 
until  now.  He  that  hateth  his  brother  is  in  darkness,  and 
walketh  in  darkness."  1  Johniii.  10,  14.  ""In  this  the 
children  of  God  are  manifest,  and  the  children  of  tlie  de- 
vil ;  whosoever  doth  not  righteousness  is  not  of  God,  nei- 
ther he  that  loveth  not  his  brother.  He  that  loveth  not  his 
brother  abideth  in  death,"  And  1  John  iv.  8,  20.  Hethat 
loveth  not  knoweth  not  God.  If  a  man  say,  I  love  God. 
and  hateth  his  brother,  he  is  a  liar :  for  he  that  loveth 
not  his  brother  whom  he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen."  Gal.  v.  20,  21.  The  Apostle 
enumerates  the  works  of  the  flesh,  and  includes  in  the  cat- 
alogue, "  hatred,  variance,  emulations,  wrath,  and  strife ;" 
and  adds,  "  Of  the  which,  I  tell  you  before,  as  I  have  al- 
so told  you  in  time  past,  that  they  which  do  such  things 
shall  not  inherit   the  kingdom  of  God."     And   Jam.  iii. 

14,  1.5,  16.  We  read,  "If  ye  have  bitter  envying  and  strife 
in  your  hearts,  glory  not  and  lie  not  against  the  truth. — 
This  wisdom  descendeth  not  from  above,  but  is  earthly, 
sensual,  devilish.  For  where  envying  and  strife  is,  there 
is  confusion  and  every  evil  work." 

And  as  habitual  hatred  excludes  from  the  kingdom  of 
heaven,  so  also  docs  an  unforgiving  temper.  In  the  Lord's 
prayer  Christ  teacheth  us  to  offer  up  this  petition — "  For- 
give us  our  debts,  as  we  forgive  our  debtors."  Mat.  vi. 
12.  Here  we  are  evidently  taught  to  expect  forgivenest, 
only  as  we  forgive  ;  and  every  time  we  say  the  Lord's 
prayer,  while  there  are  any  whom  we  have  not  from  the 
heart  forgiven,  we  do  virtually  pray  for  our  own  destruc- 
tion.    Again  our  Saviour  has  expressly  declared,  Mat.  vi. 

15.  "  [f  ye  forgive  not  men  their  trespasses,  neither  will 
your  father  forgive  your  trespasses."  And  Mark  xi.  25. 
26.  "  When  ye  stand  praying,  forgive,  if  ye  have  aught 
against  any  :  that  jour  father  also  which  is  in  heaven  may 
forgive  you  your  trespasses.     But  if  you  do  not  forgive. 


272  SERMON   LXXIX. 

neither  will  your  father  which  is  in  heaven  forgive  your  tres- 
passes." Language  could  not  be  more  pointed,  than  that 
used  in  these  texts,  to  prove  that  unless  we  forgive,  we 
cannot  be  forgiven.  And  it  is  astonishing  that  any  per- 
son, whatever  be  his  profession,  can  for  a  single  moment, 
after  reading  or  hearing  these  texts,  entertain  a  hope  of 
salvation,  while  he  refuses  to  forgive  all  who  have  offen- 
ded him. 

The  necessity  of  forgiveness,  and  the  fatal  consequences 
of  an  unforgiving  temper,  are  further  taught  and  en- 
forced by  our  Saviour  in  the  18th  Chapter  of  Matthew. 
Peter  had  asked  him,  "  Lord,  how  oft  shall  my  brother 
sin  against  me,  and  I  forgive  him  ?  till  seven  times  ?  Je- 
sus saith  unto  him,  I  say  not  unto  thee,  until  seven  times  : 
but  until  seventy  times  seven."  Christ  then  spake  a  pa- 
rable to  illustrate  and  enforce  the  doctrine  of  forgiveness. 
A  certain  king  reckoned  with  his  servants.  Among  them 
was  found  one  which  owed  him  ten  thousand  talents, 
a  debt  which  he  was  totally  unable  to  pay.  His  lord  mov- 
ed with  compasHon  forgave  him  the  debt.  Mark  now  the 
conduct  of  this  servant  who  had  been  forgiven  so  much, 
towards  his  fellow-servants.  "  The  same  servant  went 
out,  and  found  one  of  his  fellow-servants,  which  owed  him 
an  hundred  pence,  and  he  laid  hands  on  him,  and  took 
him  by  the  throat,  saying,  pay  me  that  thou  owest."  His 
fellow-servant  entreated  "  have  patience  with  me  and 
I  will  pay  thee  all.  And  he  would  not ;  but  went  and 
cast  him  into  prison,  till  he  should  pay  the  debt."  Such  is 
thy  conduct,  O  man  or  woman,  who  refuseth  to  forgive  thy 
fellow  creature,  who  has  offended  thee  !  You  expect  God 
to  forgive  you  ten  thousand  talents,  or  your  numerous  and 
aggravated  sins  against  him,  and  yet  refuse  to  forgive  your 
brother  an  hundred  pence,  or  the  comparatively  trifling 
Offences,  which  he  has  committed  against  you.  In  the 
sequel  of  the  parable  you  may  hear  your  doom.  When 
his  lord  heard  what  the  unforgiving  servant  had  done, 
he  "  called  him,  and  said  unto  him,  O  thou  wicked  ser- 
vant, I  forgave  thee  all  that  debt,  because  thou  desi- 
redst  me.  Shouldst  not  thou  also  have  had  compassion 
on  thy  fellovv'-servant,  even  as  I  had  pity  on  thee  ?  And 
his  lord  was  wroth,  and  deHvered  him  to  the  tormentors, 
till  he  should  pay  all  that  was  due  unto  him.  So  like- 
wise," added  our  Savioiu\  '•  shall  mv  heavenly  Father  do 


HATRED.  273 

also  unto  you,  if  ye  from  your  heart  forgive  not  every  one 
his  brother  their  trespasses." 

I  shall  now  conclude  this  discourse  with  a  word  of  ap- 
plication. This  subject  concerns  us  all,  whether  we  pro- 
fess religion  or  not.  It  is  peculiarly  inconsistent  and  crim- 
inal in  professors  of  religion,  to  indulge  these  passions; 
but  in  all,  they  are  highly  displeasing  to  God,  and  exclude 
from  the  kingdom  of  heaven.  If  then  eternal  life  be  im- 
portant, it  is  important,  that  we  put  away  these  hateful 
passions,  and  live  in  peace  and  love.  Are  there  any  pre- 
sent, whether  they  profess  religion  or  not,  who  hate  oth- 
ers, who  maintain  malice  in  their  hearts  towar(?s  any  one, 
and  desire  and  seek  revenge,  and  would  rejoice  ii:  their 
injury  ?  Are  there  any  present,  who  are  at  variance  with 
their  neighbour,  and  have  not  sought  reconciliation,  or 
have  refused  and  continue  to  refuse  to  be  reconciled,  and 
have  not  from  the  heart  forgiven  those  who  have  offended 
them  ?  Let  them  seriously  reflect  on  this  subject.  Your 
character  is  directly  contrary  to  the  image  of  God,  to 
which  it  is  your  duty  and  your  glory  to  be  conformed. — - 
Your  temper  and  conduct  are  totally  unlike  the  perfect  ex- 
ample of  Christ,  which  it  is  your  duty  to  imitate;  and  al- 
so of  that  cloud  of  witnesses  who  through  faith  and  pa- 
tience have  inherited  the  promises.  Your  conduct  is  to- 
tally inconsistent  with  your  expectations  from  God.  You 
hope  that  God  will  forgive  you,  your  repeated  and  aggra- 
vated offences  against  him,  and  yet  you  refuse  to  forgive 
and  love  your  brother.  You  act  in  direct  opposition  to 
the  will  of  God  most  clearly  made  known  in  his  word. — * 
And  such  a  temper  as  you  maintain  is  inconsistent  with 
the  christian  character,  and  excludes  from  the  kingdom 
of  heaven.  These  may  be  hard  sayings  to  corrupt  na- 
iurc  ;  but  they  make  a  part  of  the  whole  counsel  of  God 
which  I  am  to  declare  to  you.  If  you  hate  your  broth- 
er you  are  in  darkness.  If  you  hate  your  brother 
and  still  say  that  you  love  God,  you  deceive  yourselves, 
the  Scriptures  declare  in  plain  terms  that  such  are  liars. 
If  you  hate  your  brother,  you  are  a  murderer,  and  no 
murderer  hath  eternal  life.  Have  any  offended  you,  and 
do  you  refuse  to  forgive  them  ?  be  assured  God  will  not 
forgive  you.  And  have  you  even  pronounced  their  forgive-^ 
ness  with  your  lips  ;  but  still  does  hatred  keep  possession 
of  your  hearts  ?  be  assured  God  will  not  forgive  you:  for 

VOL.  II-  !?5 


274  SERMON    LXXIX, 

he  has  declared  he  will  not,  unless,  you  from  the  heart  for- 
give. Brethren  this  is  an  important  subject.  We  have 
reason  to  fear  that  many  persons  fatally  deceive  them- 
selves on  this  point,  by  entertaining  a  hope  of  salvation, 
while  they  habitually  maintain  hatred  and  an  unforgiving 
temper  towards  others.  On  the  authority  of  the  word  <S 
God,  I  solemnly  declare  to  such,  that  they  bear  the  marks 
of  the  children  of  Satan,  as  really  as  does  the  drunkard  or 
the  profane  swearer  ;  and  they  have  no  more  right  t© 
hope  that  they  are  in  a  state  of  salvation. 

Such  are  exhorted  to  repent  of  these  sins.  Put  away 
all  anger,  hatred,  malice,  wrath,  and  revenge.  If  you  are  at 
variance,  with  any  man,  whether  he  be  the  offending  party 
or  not,  seek  to  be  reconciled — seek  it  without  delay. — 
Let  not  the  sun  go  down  upon  your  wrath.  If  your  neigh- 
bour refuses  to  be  reconciled,  you  then  have  discharged 
your  duty.  And  if  there  be  any  that  have  offended  you, 
without  delay  forgive  them,  and  be  at  peace  with  them. 
I  know  this  is  hard  to  the  selfish  nature  of  corrupted 
man.  But  remember  it  is  an  essential  part  of  true  relig- 
ion, that  we  deny  ourselves.  How  can  we  look  to  God  to 
be  reconciled  unto  us,  to  forgive  us  our  numerous  and  ag*. 
gravated  offences  against  him,  and  to  love  us,  while  we  re- 
fuse to  be  reconciled  to  our  neighbour,  forgive,  and  love 
him  !  To  conclude  brethren,  the  matter  is  plainly  redu- 
ced in  the  word  of  God,  to  this  plain  simple  proposition, 
we  must  forgive  and  love  our  brother,  or  we  must  eternal- 
ly perish.— 


SERMON  LXXX, 

the   seventh  commandment.* 

Exodus  xx.  14. 
^  Thou  shah  not  commit  adultery^'' 


This  commandment  respects  our  own,  and  our  neigh- 
bour's chastity.  The  commandment,  like  most  of  the  others 
in  the  decalogue,  is  expressed  negatively  ;  butinallthe 
commandments,  where  a  sin  is  forbidden,  the  contrary 
duty  is  implied  and  required.  The  word  adultery^  in  the 
text,  is  evidently  used  as  a  generick  term,  embracing  eve- 
ry species  of  unchastity,  and  every  thing  which  has  a 
tendency  to  lead  to  it.  All  these  are  prohibited  by  the 
seventh  commandment,  and  the  contrary  duties  are  re- 
quired. The  law  of  God  regards  the  speech  as  well  aft 
the  actions  ;  and  therefore  this  commandment  forbids  un« 
chaste  conversation,  and  requires  chastity  in  our  speech. 
And,  "  the  law  is  spiritual" — whatever  is  forbidden  in  the 
outward  conduct,  is  also  prohibited  in  thought,  and  de- 
sire, and  intention.  Therefore  the  seventh  commandment 
forbids,  not  only  overt  acts  of  unchastity,  and  obscene 
conversation  ;  but  also  impure  thoughts,  and  desires,  and 
intentions,  and  requires  the  contrary. 

The  duties  required,  and  the  sins  forbidden  in  this  com- 
mandment, are  excellently  stated  in  our  Catechism.  We 
shall  consider  each  distinctly. 

I.  The  duties  required.  These  we  have  pointed  out  in 
our  Catechism,  in  the  answer  to  the  seventy  first  question. 

"  ^Vhat  is  required  in  the  seventh  commandment  ? 

The  seventh  commandment  reqiureth  the  preservation  of 
our  ow-'n,  and  our  neighbour''s  chastity,  in  heart,  speech  and  5e* 
haviourJ'^ 

The  seventh  commandment  requires  us  to  preserve  our 
(nvn  chastity.  In  doing  this,  we  are  to  maintain  a  purity 
of  conduct,  and  avoid  all  overt  acts  of  ynchaetity.    "  This 


276  SERMON    LXXX. 

is  the  will  of  God,  even  your  sanctification,  that  ye  should 
abstain  from  fornication:  that  every  one  of  you  should  know 
how  to  possess  his  vessel  in  sanctification  and  honour:  not  in 
the  lust  of  concupiscence  ;"  1  Thes.  iv.  3 — 5.  We  are  to 
maintain  a  purity  of  conversation,  and  to  suffer  no  obscene 
language  to  pass  our  lips.  "  Let  no  corrupt  communication 
proceed  out  of  your  mouth,  but  that  which  is  good  to  the 
use  of  edifying ;"  Eph.  iv.  29.  And  we  are  to  keep  our 
hearts  from  all  impure  thoughts,  desires,  and  intentions  ; 
for  God  looketh  at  the  heart ;  and  as  a  man  thinketh  in 
his  heart,  so  is  he,  in  the  divine  estimation.  And  when 
such  thoughts  and  desires  arise  in  the  mind,  if  we  would 
preserve  our  own  chastity,  we  must  not  harbour  or  in- 
dulge them  ;  but  on  the  contrary  resist,  and  endeavour 
to  banish  them. 

To  maintain  in  ourselves,  that  purity,  in  heart,  speech, 
and  behaviour,  which  is  required  by  this  commandment, 
we  ought  to  avoid  and  guard  against  every  thing,  which 
may  prove  a  temptation  to  the  sin  forbidden.  We  ought  to 
resist  the  first  desires  towards  it  in  our  hearts.  We  ought 
to  watch  over  our  senses,  and  turn  our  eyes  away  from 
objects  which  may  excite  unchaste  desires,  stop  our  ears 
against  lascivious  discourse,  and  refrain  from  such  touch- 
es or  dalliances,  as  may  excite  and  inflame  the  lustful  pas- 
sions. In  regard  to  objects  which  were  calculated  to 
tempt  him  to  this  sin.  Job  made  a  covenant  with  his  eyes, 
that  he  w^ould  not  look  upon  them  ;  Job  xxxi.  1.  We 
ought  also  to  shun  all  light  and  lewd  company,  which 
may  prove  a  snare  to  draw  into  this  sin  ;  as  Solomon  ex- 
horted. "  Remove  thy  way  far  from  her,  and  come  not 
nigh  the  door  of  her  house  ;"  Prov.  v.  8.  We  ought  to  be 
diligent  in  business,  and  temperate  in  the  use  of  meat  and 
drink  ;  for  industry  and  temperance  are  favourable  to 
chastity  ;  while  their  opposites,  idleness  and  intemper- 
ance,  have  a  tendency  to  pamper  and  inflame  those  pas- 
sions, the  indulgence  of  which  is  forbidden  by  the  seventh 
commandment.  We  ought  also  to  pray  to  be  kept  from 
temptation  to  a  breach  of  this  commandment ;  and  to 
have  grace  to  resist  wlien  we  are  tempted.  And  we 
ought  as  the  best  preservative  of  our  own  chastity,  to 
seek,  and  cultivate,  and  maintain  the  fear  of  God  in  our 
hearts,  and  a  sense  of  his  constant  presence,  and  notice, 
and  of  our  accountability  to  him.     This  Avould  lead  us  to 


THE    SEVENTH  COMMANDMENT.  277 

feel  and  act  as  Joseph  did,  when  he  said,  under  tempta- 
tion from  his  mistress  to  violate  this  commandment.  "How 
can  I  do  this  great  wickedness,  and  sin  against  God  ?'* 
And  fled  from  the  temptation. 

The  seventh  commandment  also  requires  us  to  pre- 
serve the  chastity  of  our  we^ifMo?/r,  or  of  others.  To  do 
this  we  must  avoid  the  commission  with  others  of  the  sin 
forbidden  by  the  commandment.  We  should  abstain  from 
every  thing,  in  our  actions  towards  others,  and  our  con- 
versation with  them  which  may  lead  them  to  acts  of  un- 
chastity.  We  should  discountenance  in  others,  not  only 
overt  acts  of  uncleanness  ;  but  all  lascivious  conduct  and 
conversation.  We  should,  as  we  have  opportunity,  warn 
others,  when  we  see  them  in  danger  of  being  led  into  this 
sin.  We  should  train  up  our  children  and  all  under  our 
care,  to  abhor  the  sins  forbidden  by  this  commandment. 
We  should  keep  out  of  their  hands  all  books  which  have 
a  lascivious  tendency.  And  we  should  carefully  guard 
their  company,  and  by  advice,  and  when  necessary,  by  au- 
thority, keep  them  from  evil  associates,  and  from  places 
ivhere  they  will  be  in  danger  of  becoming  corrupted. 

We  proceed  to  consider, 

11.  The  sins  forbidden  in  this  commandment. 

These  we  have  stated  in  our  Catechism,  in  the  answer 
to  the  seventy  second  question. 

"  What  is  forbidden  in  the  seventh  commandment  ? 

The  seventh  commandment  forbiddeth  all  unchaste  thoughts, 
ivords^  and  action s^ 

The  commandment  prohibits  adultery.  In  the  strict  ac- 
ceptation of  this  word,  it  signifies  unchastity  in  a  married 
person.  But  as  has  already  been  observed,  this  word  is 
not  intended  to  be  so  restricted  in  our  text.  It  is  a  gene- 
rick  term,  embracing  every  species  of  unchastity.  This 
commandment  may  be  broken  by  an  unmarried  person  as 
well  as  by  one  who  is   married.     In  unmarried  persons 

the  overt   act   of  uncleanness   is   called  fornication. 

Sometimes  in  the  commission  of  the  crime  forbidden  by 
the  seventh  commandment,  force  is  used ;  then  the  crime 
is  called  rape,  which  is  a  very  great  aggravation  of  the  sin. 
It  is  also  an  aggravation  of  sin  forbidden  by  the  seventh 
commandment,  when  it  is  committed  by  persons  nearly 
related  to  each  other  by  blood  or  affinity.  The  crime  in 
yuch  circumstances  is  called  incest. 


278.  SERMON  LXXX. 

And  here  I  would  remark  that  marriages  are  incestuous, 
when  they  take  place  between  persons  near  of  kin  to  each 
other.  Such  persons  are  habitually  living  in  incest,  and 
therefore  an  aggravated  violation  of  the  seventh  command- 
ment. And  here  a  question  will  arise.  Within  what  de- 
gree of  consanguinity  or  affinity  is  marriage  unlawful,  or 
incestuous,  and  a  breach  of  the  seventh  commandment.^ 
Marriage  within  the  degrees  of  consanguinity,  or  relation 
by  blood,  nearer  than  that  of  cousins,  appears  to  be  pos- 
itively forbidden  in  the  Scriptures.  And  it  has  been  made 
a  question  by  some,  whether  it  is  lawful  even  for  cousins 
to  marry.  On  this  point,  I  would  say,  there  is  nothing  iri 
the  Scriptures  forbidding  such  a  connexion  ;  but  on  the 
contrary  there  are  examples  which  favour  its  lawfulness. 
There  are  also  certain  degrees  of  affinity  forbidden  in  the 
Scriptures.  A  connexion  with  a  father's  wile  or  step-mo- 
ther is  very  severely  condemned  by  the  apostle  Paul  ;  1 
Cor.  v.  1.  In  Leviticus.  Chapters  xviii,  and  xx,  if  the  laws 
therein  contained  relate  to  marriage,  we  find  forbidden, 
father's  wife  or  step-mother,  father's  brother's  or  uncle's 
wife,  son's  wife  or  daughter-in-law,  and  a  brother's  wife  or 
sister-in-law.  In  all  these,  there  is  no  relation  by  blood, 
fn  regard  to  the  last  relation,  by  a  positive  law,  which  we 
find,  Deut.  xxv.  5  ;  it  was  lawful  and  a  duty  for  a  brother 
to  marry  the  widow^  of  his  deceased  brother  when  he  died 
without  children. 

A  relation  similar  to  this  is,  the  marriage  of  a  man  with 
the  sister  of  the  deceased  wite.  This  is  a  connexion 
which  is  frequently  formed  in  the  present  day.  Its  law- 
fulness has  been  much  questioned  ;  and  by  many  eminent 
writers  it  has  been  pronounced  incestuous  ;  and  it  is  so 
pronounced  in  the  Confession  of  Faith  of  our  Church, 
Chap.  xxiv.  Sect.  4.  Whether  such  marriages  may  be 
formed  is  a  very  serious  question ;  inasmuch  as  if  they  are 
unlawful,  they  who  are  thus  connected  are,  in  the 
sightof  God,  constantly  living  in  the  violation  of  the  se- 
venth commandment.  Without  undertaking  in  this 
place^  to  discuss  the  merits  of  this  question,  I  would  earn- 
estly exhort  all  who  fear  God,  never  to  form  such  a  con- 
nexion, until  they  have  thoroughly  examined  the  subject, 
and  fully  satisfied  their  minds  of  the  lawfulness  of  such  a 
step,  lest  they  be  found  at  the  bar  of  God,  to  have  been 
guilty  of  incest.     And  further  I  would  remark  on  this  sub- 


THE   SEVENTH   COMMANDMENT.  279 

ject,  that  all  things  which  are  lawful  are  not  expedient 
And  since  there  are  enough  other  persons,  with  whom  to 
form  a  connexion  by  marriage  ;  and  marriage  with  a  wife's 
sister  is  very  offensive  to  many  of  God's  people,  and  of- 
tentimes creates  much  trouble  in  the  church,  persons,  if 
they  were  satisfied  that  there  was  nothing  unlawful  in 
such  connexions  would  do  better  to  abstain  from  them. 

Another  way  in  which  the  seventh  commandment  is 
broken,  is  by  polygamy^  or  having  more  wives  than  one 
at  the  same  time.  This  is  contrary  to  the  original  institu- 
tion of  marriage,  which  was  between  only  one  pair.  It  is 
contrary  to  the  instructions  of  our  Saviour,  when  he  said^ 
referring  to  the  original  institution  of  marriage :  "Have 
ye  not  read,  that  he  which  made  them  at  the  beginning, 
made  them  male  and  female  ;  and  said,  for  this  cause 
shall  a  man  leave  father  and  mother,  and  shall  cleave  to 
his  wife,  and  they  twain  shall  be  one  flesh  ?  Wherefore 
they  are  no  more  twain  but  one  flesh  :"  Mat.  xix.  4 — 6. 
And  the  apostle  Paul  in  the  frequent  reference  he  makes 
to  the  conjugal  relation,  uniformly  speaks  of  it  as  existing 
between  one  man  and  one  woman.  It  is  true  some  good 
men  of  old  practised  polygamy.  But  we  are  to  consider 
these  examples  as  instances  of  the  imperfections  of  these 
men,  and  not  as  forming  arguments  of  the  lawfulness  of  the 
practice.  Polygamy  is  contrary  to  the  institution  of  God 
in  relation  to  marriage ;  and  they  who  are  guilty  of  it,  and 
especially  under  the  light  of  Christianity  are  transgres- 
sors of  the  seventh  commandment,  and  are  living  in  adul- 
tery. 

This  commandment  may  also  be  broken  by  divorce. 
There  is  unquestionably  a  ground  of  divorce  which  is  au- 
thorised by  the  divine  law.  But  divorces  doubtless  often 
take  place,  in  opposition  to  the  law  of  God  ;  and  the  par- 
ties are  married  again  to  other  persons.  Such  marriages 
are  a  breach  of  the  seventh  commandment ;  and  the  par- 
ties brought  together,  by  them  are  constantly  living  in  a- 
dultery  in  the  sight  of  heaven. 

Marriage  is  undoubtedly  a  divine  ordinance.  It  was 
instituted  by  God  himself  in  the  garden  of  Eden.  Our 
Saviour  in  answer  to  a  question  of  the  Pharisees,  "  Is  it 
lawful  for  a  man  to  put  away  his  wife  for  every  cause  ?" 
Mat.  xix.  3 ;  referred  therfi  to  the  original  institution  of 
marriage,  in  the  case  of  our  first  parents  ;  and  hence  in- 


280  SERMON   LXXX. 

ferred  that  God  had  joined  married  persons  together,  and 
that  man  ought  not  to  put  them  asunder;  "What  therefore 
God  hath  joined  together,  let  not  man  put  asunder ;"  ver,  6. 
Hence  we  learn  that  every  truly  married  pair  are  joined 
together  by  God  ;  and  that  man,  though  clothed  with  hu- 
man authority,  has  no  right  to  dissolve  this  connexion, 
and  divorce  those  thus  joined  together,  unless  God  per- 
mits it.  In  what  cases  then  has  he  in  his  word  authorized 
divorces?  for  in  no  other  cases  have  human  tribunals  the 
right  to  grant  them.  I  answer  he  has  authorized  them  in  the 
case  of  the  adultery  of  one  of  the  parties;  but  I  believe 
in  no  other  case.  In  this  case  the  innocent  party  has  a 
right,  in  the  sight  of  God,  to  seek  for  and  obtain  a  divorce, 
and  to  marry  again  ;  but  not  the  guilty  party.  That 
a  want  of  fidelity  in  either  party  is  a  sufficient,  and  the 
only  legal  ground  of  divorce  in  the  sight  of  God,  appears 
from  what  our  Saviour  said  to  the  Pharisees  in  the  con- 
versation already  alluded  to — "  I  say  unto  you,  whosoev- 
er shall  put  away  his  wife,  except  it  be  for  fornication, 
and  shall  marry  another  committeth  adultery :  and  whoso 
marrieth  her  which  is  put  away,  doth  commit  adultery  ;" 
Mat.  xix.  9.  Equally  explicit  is  the  declaration  of  our 
Saviour,  Mat.  v.  32  ;  "I  say  unto  you,  that  whosoever 
shall  put  away  his  wife,  saving  for  the  cause  of  fornica- 
tion, causeth  her  to  commit  adultery  :  and  whosoever 
shall  marry  her  that  is  divorced,  committeth  adultery." 

Many  married  persons  are  divorced  by  human  authori- 
ty, where  this  cause  is  not  alledged,  and  the  persons  thus 
divorced  marry  again ;  but  such  marriages  are  unlawful  in 
the  sight  of  heaven,  and  the  persons  thus  married  are 
constantly  living  in  adultery,  and  no  human  laws  can 
screen  them  from  this  charge  in  the  sight  of  heaven. 

I  proceed  to  point  out  other  breaches  of  the  seventli 
commandment. 

Unchaste  or  obscene  conversation  is  prohibited  by  thib 
commandment.  Such  conversation  offends  and  pains  thf 
chaste  ear,  and  is  calculated  to  excite  lust  in  those  whc» 
use  it,  and  in  others  who  hear  it.  Against  such  conversa- 
tion are  the  following  texts :  "Let  no  corrupt  communica- 
tion proceed  out  of  your  mouth  ;"  Eph.  iv.  29.  "But  for- 
nication, and  all  uncleanness,  let  it  not  be  once  named 
among  you — neither  filthiness  nor  foolish  talking ;"  Eph. 
v.  3, 4.  "Put  off  filthy  communication  out  of  your  mouth;'* 
Col  iii.  a 


THE    SEVENTH  COMMANDMENT.  281 

Impure  thoughts,  desires,  and  intentions  are  also  a 
breach  of  this  commandment.  This  is  expHcitly  laught 
by  our  Saviour  ;  Mat.  v.  28  ;  "I  say  unto  you,  that  who- 
soever looketh  on  a  woman  to  lust  after  her,  hath  com- 
mitted aduhery  with  her  already  in  his  heart." 

Further,  whatever  has  a  tendency  to  excite,  and  in- 
flame the  histful  passions,  and  tempt  to  the  acts  directly 
forbidden  by  the  seventh  commandment  is  a  breach  of 
the  commandment. 

Hence  I  remark  that  associating  with  loose  company, 
the  tendency  of  which  according  to  the  Scriptures  is  to 
corrupt  good  manners  ;  and  reading  books  of  a  lascivi- 
ous tendency,  is  a  breach  of  the  spirit  of  this  command- 
ment. So  also  indecent  and  immodest  apparel.  Solo- 
mon speaks  of  the  attire  of  an  harlot  ;  Pro  v.  vii.  10. 
There  is  an  attire  which  is  contrary  to  modesty,  and 
which  is  calculated  to  excite  improper  desires  in  others. 
Idleness  is  also  a  sin  against  this  commandment ;  as  it 
tends  to  incite  and  nourish  the  lusts  of  the  flesh.  "Abun- 
dance of  idleness,"  is  mentioned,  Ezek.  xvi.  9,  as  one 
cause  of  the  excessive  lewdness  of  Sodom.  Excess 
or  intemperance  in  eating  and  drinking  is  also  forbid- 
den by  this  commandment  ;  as  such  excess  pampers 
the  flesh,  and  has  a  tendency  to  excite  and  strengthen 
the  lusts  of  the  flesh.  In  short  whatever  has  a  tenden- 
cy to  excite  to  lust  is  forbidden  by  the  seventh  command- 
ment. 

The  evils  of  sins  against  the  seventh  commandment  are 
many  and  great. 

No  class  of  sins  is  more  frequently  spoken  of  and  for- 
bidden than  this.  And  both  the  terms  used  to  express 
these  sins,  and  the  explicit  declarations  of  the  Lord  in  re- 
gard to  them,  show  his  great  abhorrence  of  them.  Sins 
against  this  commandment  are  infamous  among  men,  and 
more  than  perhaps  any  other,  when  discovered,  destroy 
character.  To  females  especially,  the  consequence  is  in- 
delible disgrace  in  the  sight  of  the  world.  The  wise  maa 
speaking  of  those  who  commit  this  sin,  said  ;  "A  wound 
and  dishonour  shall  he  get ;  and  his  reproach  shall  not  be 
wiped  away  ;"  Pro  v.  vi.  33.  Many  instances  which  we 
have  known  accord  with  this  text. 

Sins  against  the  seventh  commandment  also  frequently 
tiring  misery  on  others.     They  inflict  a  deep,  and  often- 
vpL.  lu  36 


382  SERMON  LXXX. 

times  lasting  and  incurable  wound,  on  innocent  families, 
and  friends.  They  have  often  blasted  the  fondest  hopes 
of  parents;  and  they  have  gone  down  to  their  graves, 
mourning  over  a  lost  child.  They  have  destroyed  the 
peace  and  enjoyment  of  a  partner  for  the  rest  of  life. 
They  have  entailed  disgrace  upon  children.  And  they 
have  caused  brothers  and  sisters  to  blush,  whenever  the 
name  of  a  once  beloved  brother  or  sister  has  been  pro- 
nounced in  their  hearing. 

In  the  sight  of  God  some  of  the  sins  against  this  com- 
mandment are  so  offensive,  and  so  injurious  to  the  inter- 
ests of  society,  that  by  the  laws  which  he  gave  the  Jews, 
they  who  were  guilty  of  them,  were  to  be  punished  witli 
death. 

Sins  against  this  commandment  also,  exclude  from  the 
kingdom  of  heaven.  The  person  cannot  be  a  child  of 
God  who  habitually  lives  in  a  violation  of  the  seventh 
commandment.  The  Scriptures  are  v^ery  plain  on  this 
subject.  Attend  to  the  following  texts ;  "  Whoremongers 
and  adulterers  God  will  judge;"  Heb.  xiii.  4.  "Mortify 
your  members  which  are  upon  the  earth ;  fornication,  un- 
cleanness. — For  which  things'  sake  the  wrath  of  God 
Cometh  on  the  children  of  disobedience ;"  Col.  iii.  6. 
"  Fornication,  and  all  uncleanness,  let  it  not  be  once  nam- 
€d  among  you.  For  this  ye  know,  that  no  whoremonger, 
nor  unclean  person,  hath  any  inheritance  in  the  kingdom 
of  Christ  and  of  God ;"  Eph.  v.  3,  5.  "  Be  not  deceived, 
neither  fornicators,  nor  adulterers  shall  inherit  the  king- 
dom of  God ;"  1  Cor.  vi.  9, 10.  "  The  works  of  the  flesh 
are  manifest  which  are  these,  adultery,  fornication,  un- 
cleanness,  lasciviousness — of  the  which  I  tell  you  before, 
as  I  have  also  told  you  in  time  past,  that  they  which  do 
such  things  shall  not  inherit  the  kingdom  of  God;"  Gal, 
V.  19,  21.  These  texts  unequivocally  teach  that  they 
who  live  in  sins  against  the  seventh  commandment,  can- 
not have  any  title  to  the  favour  of  God  ;  but  must  be  un- 
der his  wrath,  and  in  the  way  to  everlasting  perdition. 
And  if  they  should  die  without  true  repentance  for  these 
sins,  they  will  inevitably  perish  forever. 

And  a  very  alarming  consideration  on  this  subject  is, 
there  is  but  little  hope  that  persons  who  have  become 
habituated  to  these  crimes  ever  will  repent  and  forsake 
their  sins.    Sins  against  the  seventh  commandment  per- 


THE   SEVENTH   COMMANDMENT.  Sfe 

haps  more  than  any  other  harden  the  heart,  stupify  the 
conscience,  and  provoke  God  to  withdraw  his  Holy  Spirit, 
and  leave  the  person  to  his  own  corrupt  heart,  hi  confir- 
mation of  this  remark  we  read  in  the  Scriptures ;  "Whore- 
dom and  wine  and  new  wine  take  away  the  heart;"  Hos. 
iv.  ii.  Solomon  speaking  of  the  abandoned  woman,  and 
warning  others  to  beware  of  her,  says ;  "  Her  house  is  the 
way  to  hell,  going  down  to  the  chambers  of  death ;"  Prov. 
vii.  11.  And  in  another  place ;  "Her  house  inclineth  un- 
to death,  and  her  paths  unto  the  dead :  None  that  go  un- 
to her  return  again,  neither  take  they  hold  of  the  paths 
of  hfe;"  Prov.ii.  18, 19. 

The  preceding  considerations  showing  the  evils  of  the 
sins  against  the  seventh  commandment  are  very  solemn, 
and  ought  to  alarm  any  who  may  be  addicted  to  these 
sins ;  and  lead  them  without  delay,  as  they  value  their 
own  immortal  souls,  and  would  avoid  the  tremendous 
wrath  of  God,  to  break  off  their  sins,  repent  of  them,  and 
seek  for  forgiveness  and  cleansing,  in  the  blood  of  Christ- 
Although  there  is  but  little  hope  that  such  will  repent, 
and  forsake  their  sins  ;  yet  if  they  do,  and  flee  to  Christ 
by  faith,  notwithstanding  the  odiousness  of  their  sins  in 
the  sight  of  God,  he  will  pardon,  accept  and  save  them. 
For  "  the  blood  of  Christ  cleanseth  from  all  sin ;"  1  John 
i.  7.  And  we  read  of  Corinthians  who  had  been  addict- 
ed to  these  sins,  being  "  washed,  sanctified,  and  justified 
in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God  ;"   1  Cor.  vi.  11. 

And  let  all  who  are  not  as  yet  addicted  to  these  sins, 
as  they  value  their  souls  and  the  favour  of  God,  guard 
against  every  thing  which  may  lead  them  away  from  the  , 
path  of  virtue. — Amen. 


SERMON  LXXXI. 

DUTIES    OF    THE    EIGHTH    COMMANDMENT. 
1   TIMOTHY  V.  8. 

"  But  if  any  provide  not  for  his  oii%  and  specially  for 
those  of  his  own  house,  he  hath  denied  the  faith^  and  is  worsd 
than  an  infideV 


It  is  the  duty  of  a  church  to  make  provision  for  the  re- 
lief of  their  poor  widows.  This  the  apostle  enjoined 
upon  Timothy,  in  our  text.  But  at  the  same  time  he  in- 
formed him,  that  if  any  widows  ha*d  children  or  nephews, 
who  were  able  to  take  care  of  them,  they  ought  to  do  it, 
and  not  suffer  them  to  be  chargeable  to  the  church. 
This  duty  our  text  was  intended  to  enforce. 

Hence  we  learn,  that  a  neglect  to  provide  for  our  own 
households  is  inconsistent  with  true  religion. 

Persons  guilty  of  such  conduct,  if  they  profess  faith  in 
Christ,  by  their  works  deny  him.  And  they  not  only  de- 
ny the  faith  which  they  profess  ;  but  are  worse  than  infi- 
dels, or  the  unbelieving  Pagans  ;  because  they  acknow- 
ledge, and  generally  perform  the  duty  of  taking  care  of 
their  own  households  ;  and  professing  christians  have 
more  light. 

The  text  has  been  selected  as  the  foundation  of  a  dis- 
course on  the  duties  required  in  the  eighth  commandment, 
with  respect  to  our  own  estate. 

The  eighth  commandment  is,  "  Thou  shalt  not  steal." 
This  commandment  prohibits  not  only  theft  properly  so 
called ;  but  also  all  kinds  of  injustice  and  unmercifulness, 
with  respect  to  the  outward  estate,  whether  of  ourselves 
or  others.  And  as  in  the  commandments  generally,  the 
prohibition  of  any  sin  implies  that  the  contrary  duty  is 
commanded  ;  so  in  the  eighth,  the  sins  forbidden  imply 
that  the  contrary  duties  are  required. 

The  duties  required  in  the  eighth  commandment,  we 
have  stated  in  our  catechism,  in  the  answer  to  the  74th 
que&ticui}  as  follows : 


DUTIES  OF  THE  EIGHTH  COMMANDMENT.  285 

"  What  is  required  in  the  eighth  commandment  ? 
The  eighth  commandment  requireth  the  lairf id  procuring  and 
furthering  the  wealth  and  outward  estate   of  ourselves  and  oth- 
ers^ 

The  duties  of  this  commandment  according  to  this  an- 
swer, relate  either  to  our  own  estate,  or  to  the  estate  of  oth- 
ers. In  regard  to  our  own  estate  this  commandment  re- 
quires, that  we,  in  a  lawful  manner,  endeavour  to  pro- 
cure and  further  our  own  wealth  and  outward  estate ; 
and  in  regard  to  the  estate  of  others,  it  requires,  that  we, 
in  a  lawful  manner  endeavour  to  procure  and  further  the 
wealth   and   outward  estate  of  others. 

The  object  of  this  discourse  is,  to  illustrate  the  duties^ 
which,  according  to  this  commandment,  we  owe  ourselves. 

It  is  our  duty  to  endeavour  to  obtain  a  portion  of  the 
good  things  of  this  world,  that  we,  and  our  families  may 
be  comfortable,  and  that  we  may  have  the  means  of  assis- 
ting those  who  may  need  our  aid,  and  of  doing  good 
in  the  world.  We  ought  not  to  be  greatly  anxious  about 
the  things  of  this  world,  or  to  esteem  them  tLie  chief  good> 
or  to  pursue  them  to  the  neglect,  or  the  breach  of  God's 
commandments ;  but  it  is  not  only  permissible  to  seek  after 
them  in  a  lawful  way ;  but  it  is  our  duty.  This  is  taught 
in  our  text;  •'  If  any  provide  not  for  his  own,  and  special- 
ly for  those  of  his  own  house,  he  hath  denied  the  faith  and 
is  worse  than  an  infidel."  Jacob  was  anxious  to  provide 
for  his  own  house ;  for  he  expostulated  with  Laban,  say- 
ing, "  When  shall  I  provide  ibr  mine  own  house  also  ;" 
Gen.  XXX.  30,  And  Paul  wrote  to  the  Corinthians,  "  The 
parents  ought  to  lay  up  for  the  children  ;"  2  Cor  .xii.  14. 
The  same  duty  is  further  evident  from  all  the  numerous 
exhortations  we  find  in  the  Scriptures  to  administer  of  our 
substance  to  the  relief  and  comfort  of  the  needy,  which 
we  could  not  do  if  we  had  not  of  this  world's  goods.  To 
acquire  property,  it  is  our  duty  to  be  industrious,  frugal, 
and  prudent  in  the  management  of  our  temporal  afliiirs, 

1.  It  is  our  duty  to  be  industrious.  Industiy  is  a  duty 
frequently  taught  in  the  Scriptures  ;  and  an  indolent  chris- 
tian, is  almost  if  not  altogether  a  contradiction.  That 
industry  is  a  duty  we  are  taught  in  the  curse,  which  was 
pronounced  upon  man  after  the  fall  ;  "  In  the  sweat  of  thy 
face  shalt  thou  eat  bread,  till  ihov  V'Amyii  ir n>  (he 
ground  ;"  Gen.  iii,  19.   The  duty  of  industry  is  algo  shown 


266  SLUMOK    LXXXl 

in  the  following  passages  among  otheib.  "  Not  slothful 
in  business  ;"  Rom.  xii.  11.  "Goto  the  ant,  thou  slug- 
gard ;  consider  her  Avays,  and  be  wise  :  which  having  no 
guide,  overseer  or  ruler,  provide  their  meat  in  the  summer, 
and  gathereth  her  food  in  the  harvest.  How  long  wilt  thou 
sleep,  O  sluggard  ?  When  wilt  thou  arise  out  of  thy  sleep  ? 
Yet  a  little  sleep,  a  little  slumber,  a  little  folding  of  the 
hands  to  sleep  :  so  shall  thy  poverty  come  as  one  that 
travelleth,  and  thy  want  as  an  armed  man  ;"  Prov.  vi. 
6 — 11.  "  The  soul  of  the  sluggard  desireth,  and  hath 
nothing  ;  but  the  soul  of  the  diligent  shall  be  made  fat;" 
Prov.  xiii.  4.  "  He  becometh  poor  that  dealeth  with  a 
slack  hand:  but  the  hand  of  the  diligent  maketh  rich;" 
Prov.  X.  4.  "  Seest  thou  a  man  diligent  in  his  business  ? 
he  shall  stand  before  kings ;  he  shall  not  stand  before 
mean  men  ;"  Prov.  xxii.  29.  "  I  went  by  the  field  of  the 
slothful,  and  by  the  vineyard  of  the  man  void  of  under- 
standing ;  and  lo,  it  was  all  grown  over  with  thorns,  and 
nettles  had  covered  the  face  thereof,  and  the  stone  wall 
thereof  was  broken  down.  Yet  a  little  sleep  a  little 
slumber,  a  little  folding  of  the  hands  to  sleep:  so  shall 
thy  poverty  come  as  one  that  travelleth  ;  and  thy  w  ant  as 
an  armed  man ;"  Prov.  xxiv.  30 — 34.  "  Let  him  that  stole 
steal  no  more;  but  rather  let  him  labour,  working  with 
his  hands  the  thing  which  is  good,  that  he  may  have  to  give 
to  him  that  needeth  ;"  Eph.  iv.  28.  "  If  any  would  not 
work,  neither  should  he  eat.  We  command  and  exhort 
by  our  Lord  Jesus  Christ,  that  with  quietness  they  work, 
and  eat  their  own  bread;"  2Thes.  lii.  10,  12.  In  these 
passages,  industry  is  enjoined  as  a  duty,  slothfulness  is 
condemned,  and  the  connexion  of  the  former  with  a  com- 
petency and  affluence,  and  of  the  latter  with  poverty,  is 
taught.  A  man  ought  to  be  engaged  in  some  lawful  busi- 
Mt^s,  and  to  be  industrious  in  it. 

*^And  here  a  question  is  suggested.  What  is  a  lawful 
business  or  calling  ?  I  answer,  that  which  will  not  neces- 
sarily lead  to  the  neglect  of  any  required  duties,  or  to  the 
breach  of  any  of  God's  commandments.  If  a  calling  al- 
low us  no  time  or  opportunity  for  the  devotional  duties  of 
the  closet,  or  of  the  family  ;  if  it  lead  to  the  breach  of  the 
Sabbath  ;  if  it  must  be  followed  by  deceit,  or  false- 
hood, or  dishonesty ;  or  if  it  be  connected  with  ex- 
tortion and  oppression, — it  cannot  be  a    lawful    cal- 


DUTIES  OF  THE  EIGHTH  COMMANDMENT.  287 

ling.  Professing  christians  cannot  engage  in  and  pur- 
sue such  callings  with  the  approbation  and  blessing  of 
God.  And  if  God  permit  them  to  acquire  property  in 
such  business,  his  curse  will  rest  upon  their  gains. — Pro- 
fessing christians  have  no  business  with  such  callings. — 
Their  souls  cannot  prosper  while  engaged  in  them.  The 
language  of  such  conduct  is  that  they  prefer  the  world  to 
the  approbation  of  God  ;  and  they  who  continue  by 
their  conduct  to  speak  such  language,  can  have  no  evi- 
dence that  they  are  the  people  of  God.  The  language  of 
Christ  to  his  professing  people  is — "  Follow  me  ;  and 
let   the  dead    bury  their  dead  ;"  Mat.  viii.  22. 

While  speaking  of  industry  in  some  lawful  calling  as  a 
duty,  another  question  may  properly  be  asked.  May  not 
a  person  who  already  is  in  possession  of  a  competent  and 
affluent  estate,  lawfully  live  in  idleness,  and  not  attend  te* 
any  business  ?  This  question  is  answered  in  the  negative  ; 
and  especially  if  such  persons  be  young  or  in  active  life. 
We  sometimes  see  young  men,  who  possess  by  inheritance 
large  estates,  living  upon  their  income,  in  indolence  and 
dissipation ;  and  saying  with  the  rich  fool  in  the  gospel, 
'•  Soul,  thou  hast  much  goods  laid  up  for  many  years; 
take  thine  ease,  eat,  drink,  and  be  merry  ;"  Luk.  xii.  19. 
Such  conduct  is  altogether  wrong.  Whatever  be  our  es- 
tate, industry  in  some  lawful  business  is  a  duty.  Indus- 
try is  favourable  to  virtue  and  religion;  whereas  sloth  is 
an  incentive  to  many  hurtful  lusts,  which  render  riches  a 
snare  and  hinderance  to  spiritual  welfare.  And  besides, 
we  are  stewards  of  God,  and  property  is  not  given  to  us, 
to  be  expended  merely  on  ourselves.  God  in  his  word 
charges  the  rich  "  that  they  do  good,  that  they  be  rich  ia 
good  works,  ready  to  distribute,  willing  to  communicate;" 
1  Tim.  vi.  18.  IfGodinhis  providence,  gives  us  more 
property  than  others,  we  are  bound  to  excel  others  in  do- 
ing good — relieving  the  distressed,  supporting  and  exten- 
ding religion,  and  promoting  objects  of  public  benevolence 
and  utility.  If  any  one  should  say,  my  property  is  alrea- 
dy so  large,  that  I  can  do  all  this,  and  yet  live  in  indo- 
lence, he  is  answered  ;  if  some  good  can  be  done  without 
care  to  improve  property- — by  industry,  which  is  suited  to 
the  nature  of  man,  and  conducive  to  health  and  virtue, 
still  more  good  may  be  done.  And  God  will  certainly 
?)ccount  with  u^,  not  only   for  the  good  we  raiglit  have 


288  SERMON   LXXXI. 

done  with  the  property  we  possessed ;  but  also  for  the 
good  we  might  have  been  enabled  to  do,  with  proper  care 
and  industry  to  improve  the  property  put  into  our  hands. 

2.  A  second  duty  incumbent  upon  us  in  the  acquisition 
ofproperty  is  frugality.  This  is  the  opposite  of  profuse- 
ness.  Frugahty  is  opposed  to  the  lavisliing  our  property 
on  improper  objects  ;  or  consuming  it  to  gratify  our  lusts; 
or  living  in  a  style  which  our  cir<:rumstances  will  not  bear, 
even  if  that  style  in  other  circumstances  were  lawful ;  or 
if  our  circumstances  will  bear  it,  living  in  an  expensive 
style  through  ostentation  or  sensuality,  while  the  poor  arc 
neglected.  If  we  would  do  our  duty,  in  acquiring  proper- 
ty, it  is  not  enough  to  be  industrious,  we  ought  also  to  be 
frugal.  Many  persons  labour  very  hard,  and  yet  contin- 
ue poor,  for  want  of  frugality  in  their  expenditures.  The 
duty  of  frugality  is  taught  in  the  following  texts — "The 
substance  of  a  diligent  man  is  precious;"  Prov.  xii.  27. 
"  He  that  is  slothful  in  his  work,  is  brother  to  him  that  is  a 
great  waster ;"  Prov.  xviii.  9.  "  There  is  treasure  to  be 
desired,  and  oil  in  the  dwelling  of  the  wise  ;  but  a  foolish 
man  spendeth  it  up  ;"  Prov.  xxi.  20.  One  thing  for 
which  the  prodigal  son  was  condemned  was,  he  "  wasted 
his  substance  with  riotous  living  ;"  Luk.  xv.  13.  And 
jOur  Saviour  taught  the  duty  of  frugality,  in  his  direction  to 
his  disciples  after  he  had  fed  the  five  thousand  ;  "  Gather 
up  the  fragments  that  remain  that  nothing  be  lost ;"  John 
vi.  12. 

If  it  be  asked  here,  whether  frugality  is  a  duty  incum- 
bent on  the  rich  as  well  as  the  poor .''  I  answer,  yes,  to  a 
certain  degree.  It  is  lawful  to  live  comfortably,  and  to 
enjoy  the  good  things  that  God  may  give  us  ;  but  a  pro- 
iuseness  in  dress,  equipage,  meat,  or  drink,  for  the  grati- 
fication of  pride,  or  the  indulgence  of  sensual  appetites,  is 
wicked.  It  was  for  these  things,  that  the  rich  man  in  the 
parable  was  condemned.  He  "  was  clothed  in  purple 
and  fine  linen,  and  fared  sumptuously  every  day  ;"  Luk. 
xvi.  19.  Such  sinful  conduct  is  frequent  among  the  rich- 
Many  of  them  seem  to  forget,  that  they  are  the  stewards  of 
God,  and  accountable  to  him  for  the  use  they  make  of 
their  property.  Almost  incalculable  good  might  be  done 
in  the  world,  by  what  is  lavished  on  costly  dress,  and  e- 
ftuipage,  and  entertainments,  merely  for  ostentation,  or  for 
^ne  gratification  ofappni^ite.     Oftcntime!^  the  superfluities 


DUTIES  OF  THE  EIGHTH  COMMANDMENT.  289 

at  a  feast,  would  render  comfortable,  many  suffering  fami- 
lies among  the  poor.  We  find  many  persons  in  our  world, 
who  can  expend  hundreds  and  thousands  for  ostentation, 
and  the  gratification  of  their  sensual  appetites,  who  have 
little  or  nothing  to  give  to  the  poor  ;  and  from  whom  no 
arguments  or  entreaties  can  draw  a  little  for  the  promo- 
tion of  rehgion,  or  of  objects  of  public  utility.  Such  per- 
sons, in  the  pride  of  their  hearts  may  say,  I  have  a  right, 
to  do  with  mine  own  as  I  please  ;  yet  they  may  rest  assu- 
red that  God  will  reckon  with  them  for  such  a  use  of  their 
property.  And  unless  they  repent  of  their  conduct  and 
change  their  course,  they  will  finally  receive  the  portion  of 
the  rich  man. 

3.  Another  duty  to  be  attended  to  in  the  acquisition  of 
property  is  o. prudent  management  of  our  temporal  aflfairs.  A 
person  may  be  industrious,  and  labour  hard  to  acquire 
property,  and  he  may  be  frugal,  avoiding  all  profuseness ; 
and  yet  he  may  continue  poor,  through  want  of  prudent 
management.  This  every  day's  observation  teach- 
es. This  prudent  management  includes  a  great  many 
particulars  more  than  I  can  name.  It  includes  doing  eve- 
ry thing  in  its  proper  season,  embracing  favourable  op- 
portunities to  advance  our  property  in  a  lawful  way,  re- 
deeming the  time,  taking  care  of  what  we  get,  looking  dil- 
igently to  the  ways  of  our  household,  and  a  great  many 
other  things  of  alike  nature,  which  will  naturally  suggest 
themselves  to  a  prudent  and  reflecting  man,  in  the  course 
of  his  business. 

Thus  I  have  pointed  out  and  illustrated  the  duties  which 
the  eighth  commandment  requires,  with  respect  to  acqui- 
ring a  competency  of  this  world's  goods.  It  is  our  duty 
to  be  industrious,  frugal,  and  economical  or  prudent  in 
the  management  of  our  temporal  affairs.  Such  a  course 
of  conduct  will  generally  procure  a  competency,  and  not 
unfrequently  affluence.  It  is  true,  God,  in  the  course  of 
his  providence,  may,  tor  wise  and  holy  ends,  prevent  this 
effect.  In  this  case,  while  we  still  continue  to  perform  our 
duty  it  becomes  us  to  acquiesce  in  the  dispensations  of 
providence,  and  to  endeavour  to  make  a  wise  use  and  im- 
provement of  them.  And  we  ought  always  to  remember 
that  it  is  the  blessing  of  God  that  maketh  rich  ;  that  we  are 
dependent  on  him  in  temporal  as  well  as  spiritual  things; 
and  that  without  his  blessing,  should  \ye  even  have  sue- 
VOL.  II.  37 


290  SERMON   LXXXI. 

cess  in  business,  and  acquire  property,  our  property  would 
be  cursed.  Let  us  therefore  ever  feel  our  dependence  on 
him  for  his  blessing  to  give  success  to  our  lawful  pursuits 
in  business. 

It  may  be  further  observed  with  respect  to  our  own 
estate,  it  is  our  duty,  not  only  to  acquire  in  a  lawful  way, 
a  competency  of  this  world's  goods  ;  but  also  to  preserve 
our  property  when  it  is  acquired.  And  in  order  to  this, 
in  addition  to  the  duties  already  pointed  out,  it  is  our  du- 
ty to  avoid  as  much  as  possible  engaging  in  law-suits  and 
suretiships.  Persons  of  a  litigious  temper,  oftentimes  in- 
jure their  estates  by  law-suits.  It  has  been  made  a  ques- 
tion whether  law-suits  are  in  any  case  morally  law- 
ful ?  The  apostle  Paul,  on  this  subject,  wrote  to  the  Co- 
rinthians ;  "  There  is  utterly  a  fault  among  you,  because 
ye  go  to  law  one  with  another.  Why  do  ye  not  rather  take 
wrong  ?  why  do  ye  not  rather  suffer  yourselves  to  be  de- 
frauded ?"  1  Cor.  vi.  7.  And  in  our  Saviour's  sermon  on 
the  Mount  we  read ;  "  If  any  man  will  sue  thee  at  the  law, 
and  take  away  thy  coat,  let  him  have  thy  cloak  also  ;"  Mat. 
V.  40.  These  texts  appear  very  strong  against  law-suits. 
But  that  they  are  not  to  be  understood  as  forbidding  them 
in  all  cases  and  all  circumstances,  appears  from  several 
considerations.  To  understand  these  texts  in  this  abso- 
lute sense  would  be  opening  a  door  for  oppression,  and 
inviting  the  wicked  to  oppress  the  righteous.  Besides  it 
is  certain  that,  under  the  Old  Testament,  God  himself 
directed  the  appointment  of  judges  to  decide  controver- 
sies ;  And  Solomon  said,  "  Strive  not  with  a  man  without 
cause ;  Prov.  iii.  30.  Which  implies  that  there  is  a  law- 
ful striving.  The  text  above  quoted  must  be  explained 
in  consistency  with  other  parts  of  Scripture.  In  regard  to 
the  text  quoted  from  the  writings  of  the  apostle  Paul 
on  the  subject  of  law-suits ;  it  appears  from  the  context 
that  he  referred  to  law-suits  carried  on  by  christians 
before  Heathen  and  infidel  magistrates,  whereby  the 
christian  religion  was  scandalized.  And  the  meaning  of 
the  Apostle  appears  to  be,  that  christians  ought  rather  to 
make  up  their  differences  among  themselves ;  and  if  their 
disputes  could  not  otherwise  be  settled,  rather  to  suffer 
wrong,  than  to  do  any  thingto  the  prejudice  of  the  gospel. 
But  I  do  not  suppose  that  the  Apostle  intended  to  forbid 
christian&j  in  a  christian  community,  and  before  christian 


DUTIES  OP  THE  EIGHTH  COMMANDIVIEMT,  291 

magistrates,  to  defend  or  recover  their  own  by  law,  when 
they  cannot  otherwise  do  it.  As  to  what  our  Saviour 
said,  we  may  suppose  he  referred  to  small  matters,  in 
which  it  was  better  to  lose  a  little  than  contend  ;  and  es- 
pecially at  that  time,  when  from  the  prejudice  that  exis- 
ted against  his  disciples,  they  could  scarcely  hope  to  have 
justice  done  them.  However,  both  these  texts  teach  us, 
as  much  as  possible  to  avoid  contention;  and  that  it  is 
better,  especially  in  small  matters  ;  to  suffer  wrong  than 
to  contend.  7\nd  indeed  experience  has  proved,  that  ve- 
ry frequently  persons  would  save  property  by  so  doing. — 
And  christians  certainly  ought,  as  much  as  possiMe  to  a- 
void  law-suits  ;  and  if  after  using  every  other  means  to 
obtain  their  right,  they  are  compelled  to  have  recourse  to 
the  law,  they  ought  to  conduct  their  law-suits  with  chris- 
tian meekness  and  forbearance. 

To  preserve  our  property,  suretiships  are  also,  as  much 
as  possible,  to  be  avoided.  Becoming  surety  for  others 
is  very  often  followed  by  ruinous  consequences.  In  the 
Proverbs  of  Solomon  we  read,  "  My  son  if  thou  be  surety 
for  thy  friend,  if  thou  hast  stricken  thy  hand  with  a  stran- 
ger— Thou  art  snared  with  the  words  of  thy  mouth,  thou 
art  taken  with  the  words  of  thy  mouth.  Do  this  now,  my 
son,  and  deliver  thyself,  when  thou  art  come  into  the 
hand  of  thy  friend  ;  go,  humble  thyself  and  make  sure  thy 
friend.  Give  not  sleep  to  thine  eyes  nor  slumber  to  thine 
eyelids.  Deliver  thyself  as  a  roe  from  the  hand  of  the 
hunter,  and  as  a  bird  from  the  hand  of  the  fowler  ;" — 
Prov.  ix.  1 — 5.  "  He  that  is  surety  for  a  stranger  shall 
smart  for  it  :  and  he  that  hateth  suretiship  is  sure :" — 
Prov.  xi.  15.  Tlie  truth  of  these  texts  many  have  known 
by  sad  experience. 

Once  more,  it  is  our  duty  to  use  our  estate  to  render 
ourselves  and  families  comfortable.  For  not  only  does  he 
fall  short  of  his  duty  and  break  the  eighth  commandment, 
who  throughhis  want  of  industry,  frugahty,  or  economy, 
has  not  wherewith  to  render  his  family  comfortable  ;  but 
he  also,  who  has  of  this  world's  goods,  and  yet  through 
penuriousness,  and  a  miserly  disposition,  suffers  them  to 
want.  There  are  some  such  beings  in  the  world, 
but  we  hope  they  are  rare. 

To  conclude — are  there  any  present  who  provide  not 
for  their  own  households  .'*     VVhosc  famihes  are  Buffering 


292  SERMON   LXXXIl. 

for  want  of  the  necessaries  of  life,  or  who  have  not  its  com- 
forts ?  What  is  the  cause  of  this  ?  Is  it  through  yourne- 
glect  or  misconduct  ?  Or  while  you  are  making  every 
proper  effort,  does  Providence  render  all  your  attempts 
abortive  ?  This  last  may  sometimes,  but  we  have  reason 
to  believe,  very  seldom,  be  the  cause.  The  fault  gener- 
ally lies  in  the  persons  themselves.  They  are  idle,  or 
they  want  frugality,  or  they  are  destitute  of  economy,  or 
they  have  made,  or  keep  themselves  poor  by  improper  lit- 
igations, orsuretiships,  or  in  some  such  way. 

Let  idle  drones,  who  are  lounging  away  their  time, 
while  their  families  suffer,  unless  the  industrious  and  be- 
nevolent assist  them ;  let  those  who  neglect  the  duties  of 
frugality  and  economy  at  home,  and  perhaps  not  only 
this,  but  spend  abroad  what  little  they  get,  while  their  fa- 
milies are  suffering  ;  and  let  all  whose  families  are  depri- 
ved of  comforts,  or  suffer  through  their  fault,  remember, 
that  their  conduct  is  very  criminal  in  the  sight  of  God, 
"who  has  declared, "  If  any  provide  not  for  his  own,  and 
specially  for  those  of  his  own  house,  he  hath  denied  the 
aith  and  is  worse  than  an  infidel." 


SERMON  LXXXIL 

DUTIES    OF    THE    EIGHTH    COMMANDMENT. 
MICAH  IV.    8.    MIDDLE    CLAUSE. 

"  To  do  justly  and  to  love  mercy  ^ 


The  Lord  had  a  controversy  with  the  people  of  Israel 
for  their  sins.  This  the  prophet  had  made  known  to 
them  in  the  beginning  of  the  chapter.  Hence  the  Israel- 
ites, probably  because  they  were  alarmed  at  this  decla- 
ration, inquired  how  they  might  avert  the  wrath,  and  ob- 
tain the  favour  of  God  :  "  Wherewith  shall  I  come  before 
the  Lord,  and  bow  myself  before  the  high  God  ?  Shall  I 
come  before  him  with  burnt  offerings,  with  calves  of  a 


DUTIES  OF  THE    EIGHTH   COMMANDMENT.  293 

vpar  old?  Will  the  Lord  be  pleased  with  thousands  of 
rams,  or  with  ten  thousands  of  rivers  of  oil  ?  Shall  I  give 
my  first-born  for  my  transgression,  the  fruit  of  my  body 
for  the  sin  of  my  soul  ?"  To  these  questions  the  prophet 
replied  ;  "  He  hath  shewed  thee,  O  man  what  is  good  ;  and 
what  doth  the  Lord  require  of  thee,  but  to  do  justly,  and 
to  love  mercy,  and  to  walk  humbly  with  thy  Go^  ?"  These 
words  embrace  the  sum  of  revealed  religion.  They 
teach  us  to  render  to  God  and  man  their  just  due,  to  be 
kind  towards  our  fellow-men,  and  with  humility,  sensil)le 
that  we  are  sinners,  to  walk  with  God  in  all  his  com- 
mandments. 

The  part  of  the  verse  which  has  been  chosen  as  our 
text,  viz.  "  to  do  justly,  and  to  love  mercy,"  embraces  the 
duties  required  in  the  eighth  commandment,  in  relation 
to  the  outward  estate  of  others. 

"  The  eighth  coinmandment  rer/uircth,  the  lawful  procuring 
and  furthering  the  wealth  and  outivard  estate  of  ourselves  and 
others.'^ 

We  have  illustrated  the  duties  of  this  commandment  in 
relation  to  our  own  wealth  and  outward  estate.  We  come 
now  to  consider  the  duties  of  the  same  commandment 
as  they  regard  the  wealth  and  outward  estate  of  others. 

These  duties  are  divided  into  those  of  justice  and  mer- 

I.  Justice.  The  eighth  commandment  requires  that  we 
do  justly.  Justice,  as  it  relates  to  the  estate  of  others, 
may  be  considered  the  same  as  honesty.  A  christian 
must  be  a  just  or  honest  man  ;  and  although  honesty  can 
never  save  us,  as  many  vainly  suppose,  yet  we  cannot  be 
saved  without  it.  And  although  it  may  exist,  without  a 
saving  faith  in  Christ,  and  therefore  in  a  person  w  ho  is 
still  under  condemnation,  and  a  child  of  wrath ;  yet  where 
there  is  true  faith  in  Christ,  there  will  be  honesty  or  jus- 
tice in  our  dealings,  as  its  fruit.  And  that  man's  religion 
is  vain  whatever  be  his  professions,  who  is  unjust  or  dis- 
honest in  his  dealings  with  his  fellow-men. 

Let  us  describe  the  character  of  the  honest  man  ;  and 
then  show  that  honesty  is  a  part  of  true  religion.  The 
rule  of  the  strictly  honest  man  is,  always  in  his  dealings 
with  mankind,  to  do  to  others,  as  he  would  that  they  in 
exchange  of  circumstances  should  do  to  him.  Following 
this  rule,  when  he  purchases  commodities,  he  does  not 


294  SERMON    LXXXli. 

endeavour  to  sink  them  in  the  estimatioa  of  the  owncr^ 
that  he  may  take  advantage  of  his  credulity,  and  get  them 
belovir  their  value.  Neither  when  he  wishes  to  plirchase, 
does  he  take  advantage  of  another's  ignorance  or  necessi- 
ty, to  procure  his  commodities  at  a  price  beneath  their 
value.  He  does  not  deceive  others  in  selling,  by  crying 
up  his  goods  above  their  value,  or  concealing  their  de- 
fects. He  does  not  keep  false  weights  and  measures. — 
He  does  not  buy  or  borrow,  with  a  view  never  to  pay  ; 
or  when  he  knows  it  is  very  doubtful,  whether  he  ever  will 
be  able  to  pay, while  at  the  same  time  he  conceals  his  sit- 
uation from  his  creditors.  He  is  faithful  to  the  trusts  repo- 
sed in  him,  and  does  not  take  advantage  of  forms  of  law,  to 
withhold  from  his  neighbour  his  just  due.  He  does  not  dis- 
pute the  debts  which  he  knows  to  be  just.  He  does  not, 
■when  he  is  able  to  pay  his  just  debts,  delay  payment^ 
to  the  disappointment,  and  injury  of  his  creditors  ;  or  put 
them  to  the  trouble  and  expense  of  a  law-suit  to  recover 
their  just  due.  In  short,  in  all  his  dealings  with  others, 
that  rule  already  quoted  is  his  guide,  to  do  to  others,  as 
he  would  that  others  should  do  to  him. 

The  proofs  in  Scripture  that  justice  or  honesty  is  a 
christian  duty,  and  necessary  to  the  christian  character 
are  numerous.  We  shall  quote  some  of  them.  In  the  Mosaic 
law  we  read,  "Thou  shalt  not  defraud  thy  neighbour. 
Ye  shall  do  no  unrighteousness  in  judgment,  in  mete-yard, 
in  weight,  or  in  measure.  Just  balances,  just  weights,  a 
just  ephah,  and  a  just  bin,  shall  ye  have;"  Lev.  xix.  13, 
35,  36.  "  Thou  shalt  not  have  in  thy  bag  divers  w^eights, 
a  great  and  a  small.  Thou  shalt  not  have  in  thine  house 
divers  measures,  a  great  and  a  small.  But  thou  shalt 
have  a  perfect  and  just  weight,  a  perfect  and  just  measure 
shalt  thou  have.  For  all  that  do  such  things  and  all  that 
do  unrighteously,  are  an  abomination  unto  the  Lord  thy 
God ;"  Deut.  xxv.  13 — 16.  The  wise  man  in  his  Proverbs 
tells  us,  "  To  do  justice,  is  more  acceptable  to  the  Lord, 
than  sacrifice  ;"  Prov.  xxi.  3.  "  A  false  balance  is  abomi- 
nation to  the  Lord ;  but  a  just  weight  is  his  delight ;" — 
Prov.  xi.  1.  "Divers  weights,  and  divers  measures,  both 
of  them  are  alike  abomination  to  the  Lord.  Divers  weights 
are  an  abomination  to  the  Lord  :  and  a  false  balance  is 
not  good;"  Prov.  xx.  10,  23.  And  he  condemns  the  too 
common  practice  of  depreciating  things  that  we  wish  to 


DUTIES  OF  THE   EIGHTH    COMMAND:\i£.iVr.  295 

buy  that  we  may  get  them  below  their  value.  "  It  is 
naught,  it  is  naught,  saith  the  buyer :  but  when  he  is  gone 
his  way,  then  he  boasteth;"  Prov.  xx.  14.  The  prophet 
Micah  declares  in  our  text,  that  one  of  the  principal 
things  which  God  requires  of  us,  is  "  to  do  justly."  And 
in  some  following  verses  of  the  same  chapter,  we  hear  the 
Lord  asking,  *••  Are  there  yet  the  treasures  of  wickedness 
in  the  house  of  the  wicked,  and  the  scant  measure  that  is 
abominable  ?  Shall  I  count  them  pure  with  the  wicked 
balances,  and  with  the  bag  of  deceitful  weights  .^"  In  the 
prophecy  of  Malachi  the  Lord  says,  "  I  will  come  near  to 
you  to  judgment,  and  I  will  be  a  swift  witness  against 
those  that  oppress  the  hireling  in  his  wages,  the  widow 
and  the  fatherless,  and  that  turn  aside  the  stranger  from 
his  right;"  Mai.  iii.  5.  Our  Saviour  directed,  "AH  things 
whatsoever  ye  would  that  men  should  do  to  you,  do  ye 
even  so  to  them;"  Mat.  vii.  12.  And  Paul  in  his  epistles, 
frequently  spoke  on  this  subject.  Thus  he  directed  the 
Romans,  "  Provide  things  honest  in  the  sight  of  all  men ;" 
Rom.  xii.  17.  "  Let  us  walk  honestly  as  in  the  day;"  Rom. 
xiii.  13.  To  the  Corinthians  he  wrote,  blaming  some  of 
them,  "  You  do  wrong,  and  defraud  ;"  1  Cor.  vi.  8.  And 
he  exhorted  the  whole  church,  "  providing  for  honest 
things,  not  only  in  the  sight  of  the  Lord,  but  also  in  the 
sight  of  men  ;"  2  Cor.  viii.  21.  The  Philippians  he  ex- 
horted, "  Whatsoever  things  are  honest,  whatsoever 
things  are  just — think  on  these  things;"  Phil.  iv.  8.  And 
he  cautioned  the  Thessalonians,  "  that  no  man  go  beyond 
and  defraud  his  brother  in  any  matter  :  because  that  the 
Lord  is  the  avenger  of  all  such ;"  1  Thes.  iv.  6. 

From  all  these  passages,  we  must  be  convinced  of  the 
importance  of  justice  or  honesty,  in  all  our  dealings  with 
others  ;  and  that  the  religion  of  a  dishonest  man  is  vain. 

But  here  it  may  be  important  to  caution  against  a  dan- 
gerous error,  which  some  entertain.  Many  make  the 
whole  of  religion  to  consist  in  honesty,  and  on  this  founda- 
tion build  their  hopes  of  future  happiness.  This  is  a  most 
dangerous  error.  Faith  in  Christ,  which  is  the  act  of  a 
renewed  heart,  and  by  which  Christ  is  received  and  rest- 
ed upon,  for  pardon  and  acceptance,  as  he  is  offered  in 
the  gospel,  is  indispensably  necessary  to  salvation.  Witli- 
out  this  faith,  according  to  the  Scriptures,  a  man  must 
perish.     Now  a  man  may  be  honest  in  his  dealings  with 


296  SERMON  LXXXII. 

the  world,  and  yet  be  destitute  of  this  faith  ;  and  there- 
fore a  man  may  be  honest,  and  yet  perish.  But  at  the 
same  time,  we  must  remark,  that  although  a  man  may 
have  honesty  without  true  faith,  he  cannot  have  true  faith 
without  honesty.  Faith  will  produce  this  fruit ;  for  faith 
■without  Avorks  is  dead.  But  while  the  true  believer  is  an 
honest  man,  he  will  renounce  all  dependence  on  his  hon- 
esty, as  the  ground  of  his  acceptance  with  God,  and  de- 
pend solely  on  the  merits  of  the  Lord  Jesus  Christ. 

Under  the  head  of  justice  in  our  dealings  with  others, 
is  also  included  restitution  of  property^  which  of  right  be- 
longs to  another.  Reason  teaches  that  we  should  render 
to  every  man  his  own.  And  the  duty  is  frequently  taught 
in  the  word  of  God,  as  in  the  following  passages ;  Ex.  xxii. 
l,&c. ;  "If  a  man  steal  an  ox,  or  a  sheep,  and  kill  it,  or 
sell  it ;  he  shall  restore  five  oxen  for  an  ox  ;  and  four 
sheep  for  a  sheep.  If  the  theft  be  certainly  found  in  his 
hand  alive,  whether  it  be  ox,  or  ass,  or  sheep  ;  he  shall 
restore  double.  If  a  man  shall  cause  a  field  or  vineyard 
to  be  eaten,  and  shall  put  in  his  beast,  and  shall  feed  in 
another  man's  field  :  of  the  best  of  his  own  field,  and  of 
the  best  of  his  own  vineyard  shall  he  make  restitu- 
tion. If  fire  break  out,  and  catch  in  thorns,  so  that 
the  stacks  of  corn,  or  the  standing  corn,  or  the  field 
be  consumed  therewith ;  he  that  kindled  the  fire  shall 
surely  make  restitution.  For  all  manner  of  trespass, 
whether  it  be  for  ox,  for  ass,  for  sheep,  for  raiment, 
or  for  any  manner  of  lost  thing,  which  another  challengeth 
to  be  his  ;  the  cause  of  both  parties  shall  come  before  the 
judges  ;  and  whom  the  judges  shall  condemn,  he  shall  pay 
double  unto  his  neighbour."  The  same  duty  of  restitu- 
tion is  enjoined,  Lev.  vi.  2 — 5  ;  "  If  a  soul  sin,  and  com- 
mit a  trespass  against  the  Lord,  and  lie  unto  his  neigh- 
bour in  that  which  was  deliverered  him  to  keep,  or  in  fel- 
lowship, or  in  a  thing  taken  away  by  violence,  or  hath 
deceived  his  neighbour;  or  have  found  that  which  was 
lost,  and  lieth  concerning  it,  and  sweareth  falsely ;  in  an} 
of  all  these  that  a  man  doth  sinning  therein :  Then  it  shall 
be  because  he  hath  sinned  and  is  guilty,  that  he  shall  re- 
store that  which  he  took  violently  away,  or  the  thing 
which  he  halh  deceitfully  gotten,  or  that  which  was  de- 
livered him  to  keep,  or  the  lost  thing  which  he  found,  of 
all  that  about  which  he  hath  sworn  falselv  ;  he  shall  even. 


DUTIES  OF  THE   EIGHTH    COMMANDMENT.  297 

restore  it  in  the  principal,  and  shall  add  the  fifth  part 
more  thereto,  and  give  it  unto  him  to  whom  it  appertain- 
eth."  The  prophet  Samuel  when  lie  asserted  his  integ- 
rity before  the  people,  said,  1  Sam.  xii.  3  ;  "  Behold,  here 
I  am,  witness  against  me  before  the  Lord,  and  before  his 
anointed  ;  whose  ox  have  I  taken  ?  or  whose  ass 
have  I  taken  ?  or  whom  have  I  defrauded  ?  whom  have 
J  oppressed  ?  or  of  whose  hand  have  I  received  any 
bribe  to  blind  mine  eyes  therewith  ?  and  I  will  restore 
it  you."  And  Zacheus  the  publican,  when  he  received 
Christ  joyfully  into  his  house,  and  embraced  his  religion, 
"  stood  and  said  unto  the  Lord,  Behold  Lord — if  I  have 
taken  any  thing  from  any  man  by  false  accusation,  I 
restore  him  fourfold  ;"  Luk.  xix.  8.  This  determination 
was  approved  by  Christ.  From  these  passages  the  duty 
of  restitution  is  plain. 

There  are  many  ways  in  which  a  person  may  come  in- 
to the  possession  of  his  neighbour's  property.  It  is  some- 
limes  obtained  by  theft ;  sometimes  by  deceit  or  fraud  ; 
sometimes  by  a  breach  of  trust,  sometimes  by  find- 
ing that  which  was  lost,  and  knowing  the  owner ; 
and  sometimes  by  a  course  of  law,  when  for  want 
of  due  evidence,  property  has  been  wrested  from  the 
real  owner,  when  the  person  who  received  it,  knew 
in  his  own  mind  that  he  had  no  right  to  it;  in  all  these 
cases,  and  in  every  other  case,  where  a  person  has  ob- 
tained the  property  of  another,  it  is  his  duty  to  make  res- 
titution. And  the  least  restitution  which  ought  to  be 
made,  is  the  whole  of  the  principal,  together  with  a  rea- 
sonable compensation  for  its  use.  Until  this  is  done,  our 
neighbour  has  not  his  right ;  we  detain  from  him  that 
which  is  his  ;  and  guilt  must  lie  upon  our  consciences,  un- 
less the  rightful  owner  voluntarily  declines  receiving  his 
own.     Then  the  property  becomes  ours  by  gift. 

And  here  I  would  observe,  that  in  cases  oi  failure  for 
debt,  we  have  reason  to  believe  much  fraud  is  frequently 
practised.  No  doubt  honest  men  have  sometimes  failed. 
When  they  contracted  their  debts,  they  had  a  fair  pros- 
pect of  paying  them  ;  but  by  adverse  providences  and 
unforseen  events,  they  were  disappointed.  But  we  have 
reason  to  believe,  many  contract  debts,  far  beyond  what 
ihey  have  any  prospect  of  paying ;  and  even  when  they 
know  that  they  must  fail ;  and  wlien  they  have  no  inten- 
yoh.  n.  '  38 


29S  iERMON  Lxxxn. 

tion  of  paying.  Such  conduct  is  certainly,  in  the  sight  of 
God,  highly  unjust  and  criminal ;  and  the  more  so  as  de- 
ceit has  been  added  to  injustice.  But  whatever  may 
have  been  a  person's  conduct  previous  to  his  failure,  there 
can  be  no  doubt,  that  he  is  bound  in  equity,  and  by  the 
laws  of  religion,  however  he  may  be  cleared  by  human 
laws,  if  he  ever  becomes  able,  to  make  restitution,  and 
pay  all  his  debts,  with  a  reasonable  allowance  for  the 
loss  which  his  creditors  may  have  sustained.  This,  and 
nothing  short  of  this  is  strict  honesty ;  and  until  this  is 
done,  guilt  must  lie  on  the  conscience  of  the  man  who 
once  has  failed,  and  who  has  since  acquired  sufficient 
property  to  discharge  his  debts,  unless  his  creditors  vol- 
untarily release  him  from  his  obligation,  and  refuse  to  re- 
ceive restitution.  Alas !  but  few,  we  have  reason  to  fear, 
do  their  duty  in  this  business.  Many  who  once  failed 
become  affluent  and  live  in  luxury,  while  their  creditors  are 
straitened  and  poor,  for  want  of  that  which  they  have 
taken  and  withhold  from  them.  Surely  such  conduct 
must  be  very  offensive  to  a  righteous  God. 

Be  exhorted,  my  hearers  to  attend  to  this  subject  of  res- 
titution. Have  you  in  any  way  come  into  the  possession 
of  property,  which  you  know  belongs  to  another  and  not 
to  you  ?  Go  and  make  restitution.  This  is  your  duty  ; 
and  you  have  no  right  to  hope  that  you  are  in  favour  with 
God  while  you  refuse  to  do  it. 

II.  We  proceed  to  the  second  class  of  duties  contain- 
ed in  our  text,  and  belonging  to  the  eighth  commandmentj 
in  relation  to  our  neighbour's  wealth  and  outward  estate  ; 
viz.  mercy.  It  is  our  duty  not  only  "  to  do  justly ;"  but 
also  "  to  love  mercy."  It  is  our  duty  to  assist  others, 
who  may  stand  in  need  of  our  aid. 

This  we  may  do  by  our  counsels,  pointing  out  to  them 
wherein  they  are  conducting  disadvantageously,  or  inju- 
riously, and  instructing  them  in  the  best  modes  of  doing 
business ;  by  lending  them  aid,  when  we  have  a  reasona- 
ble prospect  of  being  repaid  ;  and  by  using  our  influence, 
when  we  have  opportunity,  to  get  them  into  business.  In 
this  way  many  have  furthered  the  prosperity  of  others. 

It  is  also  our  duty  to  endeavour  to  save  the  property 
of  others  when  we  see  it  taking  injury.  This  duty  is 
taught  in  the  following  passage,  Deut.  xxii.  1 — 3;  "  Thou 
shalt  not  see  thy  brother's  ox  or  his  sheep  go  astray,  and 


DUTIES  OF  THE  EIGHTH  COMMANDMENT.  299 

hide  thyself  irorn  them ;  thou  shalt  in  any  case  bring  them, 
again  unto  thy  brother.  And  if  ihy  brother  be  not  nigh 
unto  thee,  or  if  thou  know  him  not,  then  thou  shalt  bring 
it  unto  thine  own  house,  and  it  shall  be  w  ith  thee  until  thy 
brother  seek  after  it,  and  thou  shalt  restore  it  to  him  again. 
In  like  manner  shalt  thou  do  with  his  ass,  and  so  shalt  thou 
do  with  his  raiment;  and  with  all  lost  things  of  thy  broth- 
er's which  he  hath  lost,  and  thou  hast  found,  shalt  thou  dp 
likewise;  thou  maycst  not  hide  thyself."  And  even  if  the 
owner  be  our  enemy,  it  is  our  duty  to  endeavour  to  save 
his  property  from  injury,  as  we  learn  from  the  following 
passage;  Ex.  xxiii.  4.  5;  "If  thou  meet  thine  enemy's  ox  oi* 
his  ass  going  astray,  thou  shalt  surely  bring  it  back  to  him 
again.  If  thou  see  the  ass  of  him  that  hateth  thee  lying 
under  his  burden,  and  wouldest  forbear  to  help  him;  thou 
ahalt  surely  help  with  him." 

Another  way  in  which  it  is  our  duty  to  assist  others,  is 
by  contributing  of  the  substance  which  God  has  given  us, 
for  their  relief  and  support,  when  they  are  distressed  and 
poor.  The  duty  of  liberality  to  the  poor  is  very  frequent- 
ly enjoined  in  the  Scriptures,  and  even  declared  to  be  es- 
sential to  the  christian  character.  We  shall  quote  some 
of  the  many  texts  on  this  subject.  In  the  Mosaic  law  we 
i-ead,  "If  thy  brother  be  waxen  poor,  and  fallen  in  de- 
cay with  thee  ;  then  thou  shalt  relieve  him :  yea,  though  he 
be  a  stranger,  or  a  sojourner;  that  he  may  live  with  thee;" 
Lev.  XXV.  35. "  If  there  be  among  you  a  poor  man  of  one  of 
thy  brethren,  w  ithin  any  of  thy  gates,  thou  shalt  not  harden 
thy  heart,  nor  shut  thine  hand  irom  thy  poor  brother;  But 
thou  shalt  open  thine  hand  wide  unto  him,  and  shalt  sure- 
ly lend  him  sufficient  for  his  need,  in  that  which  he  wan^ 
teth.  Thou  shalt  surely  give  him,  and  thine  heart  shall 
not  be  grieved  when  thou  givest  unto  him:  because 
ihat  for  this  thing  the  Lord  thy  Cod  shall  bless  thee 
in  all  thy  works,  and  in  all  that  thou  puttest  thine 
hand  unto.  For  the  poor  shall  never  cease  out  of 
the  land  :  therefore  I  command  thee,  saying,  thou 
shalt  open  thine  hand  wide  unto  thy  brother,  to  thy  poor, 
and  to  thy  needy,  in  thy  land;"  Deut.  xv.  7 — H.  The 
Psalmist  describing  the  godly  man  saith, "  He  is  ever 
merciful  and  lendeth  ;  and  his  seed  is  blessed ;"  Ps. 
xxxvii.  26.  "  A  good  man  showeth  fovour  and  lendeth.-- 
He  hath  dispersed,  he  hath  given  to  the  poor  ;  Ps.  cxtk 


300  SERMON    LXXXII. 

5,  9.  And  he  declares,  '•  Blessed  is  he  that  considereth 
the  poor ;  the  Lord  will  deliver  him  in  time  of  trouble. 
He  shall  be  blessed  upon  the  earth  :"  Ps.  xLi.  1,  2.  The 
wise  man  saith  "  he  that  hath  mercy  on  the  poor  happy  is 
he.  He  that  oppresseth  the  poor,  reproacheth  his  Ma- 
ker :  but  he  that  honoureth  him  hath  mercy  on  the  poor  ;" 
Prov.  xiv.  21,  .31.  *'  He  that  hath  pity  upon  the 
poor  lendeth  unto  the  Lord  ;  and  that  which  he  hath  giv- 
en will  he  pay  him  again  ;"  Prov.  xix.  17.  The  New 
Testament  abounds  with  similar  instructions.  Our  Sa- 
viour taught,  "it  is  more  blessed  to  give  than  to  receive  ;" 
Acts  XX.  35.  Paul  exhorted  the  Romans,  "  if  thine  enemy 
hunger,  feed  him  ;  if  he  thirst,  give  him  drink  :"  Rom.  xii. 
20.  He  wrote  to  the  Corinthians,  "  God  loveth  a  cheer- 
ful giver  ;"  2  Cor.  ix.  7.  And  he  charged  the  Hebrews, 
"  To  do  good,  and  to  communicate  forget  not"  and  added, 
"  for  with  such  sacrifices,  God  is  well  pleased  ;"  Kcb. 
xiii.  16.  And  the  apostle  John  was  very  pointed  on  this 
subject.  "  Whoso  hath  this  world's  good  and  sceth  his 
brother  need,  and  shutteth  up  his  bowels  of  compassion 
from  him,  howdwelleth  the  love  of  God  in  him  ;"  1  John 
iii.  17. 

From  these  passages  we  learn  that  liberality  to  the 
poor  is  a  duty  incumbent  on  all  those  who  have  the  means; 
that  a  blessing  is  connected  with  the  right  performance  of 
this  duty  :  and  that  the  habitual  neglecters  of  it,  have  not 
the  love  of  God  in  them. 

Liberality,  to  be  acceptable  must  flow  from  right  prin- 
ciples, such  as  compassion  to  the  poor,  a  sense  of  duty, 
and  a  regard  to  God's  authority  and  glory.  There  is 
such  a  thing  as  giving  all  our  goods  to  feed  the  poor,  and 
yet  continuing  destitute  of  the  favour  of  God,  because 
the  principle  of  action  is  wrong.  The  principle  being 
good,  our  liberality  ought  to  be  performed  promptly  or 
without  delay,  when  our  neighbour  is  in  distress.  As 
saith  Solomon,  "  Say  not  unto  thy  neighbour,  go,  and 
come  again,  and  to-morrow  I  will  give  thee,  when  thou  hast 
it  by  thee  ;"  Prov.  iii.  28. 

It  ought  to  be  done  as  secretly  as  may  be,  without  a 
desire  to  be  seen  of  men,  or  commended  by  them.  As 
our  Saviour  directed  ; "  When  thou  doest  alms,  let  not  thy 
left  hand  know  what  thy  right  hand  doeth  ;  that  thine 
alms  may  be  in  secret :  and  thy  Father,  which  seeth  in 


DUTIES  OF  THE  EIGHTH  COMMANDMEi^T.  301 

.-ccret,  himself  sliall  reward  thee  openly  ;'"  Mat.  vi.  3,  4. 
It  ought  to  be  done  cheerfully,  as  saith  Paul,  "Not  grudg- 
jnolv,  or  of  necessity:  for  God  loveth  a  cheerful  2;iver;-' 
Prov.  ix.  7.  Ill  determining  what  proportion  ot  our  sub- 
stance we  ought  to  give  to  the  poor,  we  must  be  govern- 
ed in  some  measure  by  the  circumstances  of  our  estate  and 
family,  and  the  necessities  of  the  poor.  Taking  these  in- 
to consideration,  and  attending  to  the  word  and  provi- 
dences of  God  to  direct  us,  we  must  be  left  to  our  own 
consciences  to  determine,  as  stewards  of  God,  ;\nd  ac- 
countalde  to  him. 

As  to  the  proper  objects  of  charity  we  may  observe, 
that  it  is  not  our  duty,  to  encourage  idleness,  and  sloth, 
and  support  those  who,  while  they  are  able,  are  too  indo- 
lent to  labour.  It  is  true  many  families  are  brought  into 
distress  through  the  idleness  or  intemperance  of  one  or 
both  the  heads  thereof  In  this  case,  when  they  are  act- 
ually suffering,  it  is  our  duty  to  endeavour  to  relieve  tiiem  ; 
but  at  the  same  time  we  ought  to  endeavour  to  do  ihcm  still 
more  good,  by  labouring  to  bring  them  into  industrious, 
temperate,  and  frugal  habits. 

We  have  also  many  strolling  poor,  who  at  our  doors 
ask  our  charity.  I  believe  it  is  very  seldom  indeed,  our 
duty  to  give  such.  In  our  country,  provision  is  made  for  the 
poor,  and  they  seldom  if  ever  have  reason  to  travel  about 
in  this  manner.  Besides  many  of  them  take  this  method 
lO  support  themselves  because  they  are  too  indolent  to 
gain  a  livelihood  by  honest  labour.  'And  many  of  them 
are  impostors,  who  come  to  us  with  lies  in  their  mouths, 
and  expend  our  charity  to  procure  the  means  of  intem- 
perance. Such  persons  ought  to  be  discouraged  and 
frowned  upon  ;  and  we  ought  to  have  good  evidence  in- 
deed that  a  strolling  person  is  a  proper  object  of  charity, 
before  we  bestow  any  thing  upon  him,  which  he  can  ex- 
pend in  this  way. 

The  industrious  poor  among  us,  and  especially  the  poor 
of  the  household  ot  faith,  who  liave  been  reduced  or  kept 
poor,  by  adverse  providences,  most  of  all  claim  our  assis- 
tance. 

To  conclude  ;  let  us  be  influenced  by  strict  justice  in 
all  our  dealings  with  the  world  ;  and  let  us  love  mercy 
and  ever  be  ready,  according  as  the  Lord  has  prosperr^d 
us,  to  do  good  unto  others,  and  admniister  to  the  necessi- 
ties of  the  destitute. — Amev. 


SERMON  LXXXUl 

blSS     AGAINST    THE    EIGHTH    COMMANDMENT ! 
EXODUS    XX.    15. 

"  Thou  shalt  not  steaV 


We  have  in  former  discourses  attended  to  an  illustration 
of  the  duties  required  in  the  eighth  commandment ;  we 
come  now  in  course  to  consider  the  sins  forbidden  by  this 
commandment.  These  include,  not  only  actual  theft,  but 
also  all  improper  conduct  with  respect  to  our  own  and 
our  neighbour's  outward  estate. 

These  sins  are  summarily  expressed  in  the  answer  to 
the  75th  question  of  our  Shorter  Catechism. 

"  Wkat  is  forbidden  in  the  eighth  commandment? 

The  eighth  commandment  forbiddeth  whatsoever  doth  or  maif 
^mjustly  hinder  our  own  or  our  7ieighbour''s  wealth  or  outward 
estate.'''' 

According  to  this  answer,  the  sins  forbidden  in  this  com- 
mandment may  be  divided  into  two  great  classes,  viz. 
those  against  our  own  estate,  and  those  against  the  estate 
of  others. 

In  the  first  class  we  may  reckon  idleness,  prodigality,  all 
indiscreet  management  of  our  temporal  atTairs,  covetous- 
ness,  and  all  improper  ways  of  enricliing  ourselves,  or  of 
using  our  estate. 

In  the  second  class  we  may  enumerate  theft,  removing 
land-marks,  dishonesty,  oppression,  extortion,  and  usury. 

Of  each  of  these  particular  sins,  we  shall  treat  in  their 
order. 

I.  The  sins  against  the  eighth  commandment,  in  regard 
to  our  oivn  estate.  And 

1.  Idleness.  In  a  former  discourse,  on  the  duties  required 
in  this  commandment,  industry  was  proved  to  be  a  duty ;  it 
therefore  follows  of  course,  that  idleness,  which  is  its  op- 
posite is  a  sin.  Besides,  this  is  proved  by  the  declarations 
of  Scripture ;  "Go  to  the  ant  thou  sluggard  (saith  Solomon) 


SINS  AGAINST    THE   EIGHTH   COMiVIANDMENY.  303^ 

consider  her  ways  and  be  wise.     How  long  wilt  thou  sleep 

0  sluggard  ?  when  wilt  thou  arise  out  of  thy  sleep  ?  Yet 
a  little  sleep,  a  little  slumber,  a  little  folding  of  the  hands 
to  sleep  :  so  shall  thy  poverty  come  as  one  that  travelleth, 
and  thy  want  as  an  armed  man;"  Prov.  vi.  6,  9,  10,  11. 

1  went  by  the  field  of  the  slothful,  and  by  the  vineyard  of 
the  man  void  of  understanding:  And  lo,  it  was  all  grown 
over  with  thorns,  and  nettles  had  covered  the  face  there- 
of, and  the  stone  wall  thereof  was  broken  down  :  yet  a 
little  sleep,  a  little  slumber,  a  little  folding  of  the  hands  to 
sleep ;  so  shall  thy  poverty  come  as  one  that  travelleth  ; 
and  thy  want  as  an  armed  man  ;"  Prov.  xxiv.  30.  34. — 
Paul  exhorted  the  Romans  to  be,  "  not  slothful  in  busi- 
ness." Rom.  xii.  11.  These  and  several  other  texts  con- 
demn idleness,  and  prove  that  it  is  a  sin. 

2.  Another  sin  against  the  eighth  commandment,  in  re- 
ference to  our  own  estate,  \^  prodigality^  or  a  wasting  our 
property,  by  lavishing  it  on  improper  objects,  or  by  con- 
suming it  to  gratify  our  lusts,  or  by  living  in  a  style  which 
our  circumstances  will  not  bear.  Frugality  has  been  pro- 
ved to  be  a  duty,  and  therefore  prodigality  which  is  its  op- 
posite is  a  sin.  And  in  Scripture  the  spendthrift  is  called 
a  "  foolish  man ;"  Prov.  xxi.  20.  And  the  waster  is  said 
to  be  brother  to  him  that  is  slothful  in  his  work  ;  Prov. 
xviii.  9.  And  prodigality  was  one  principal  thing  for 
which  the  prodigal  son  was  condemned. 

3.  Another  sin  against  the  eighth  commandment  in  re- 
ference to  our  own  estate  is  an  indiscreet  management  of 
our  temporal  aflairs.  This  is  the  opposite  of  economy. 
and  includes  several  particulars,  such  as  neglecting  the 
proper  and  most  advantageous  season  in  which  to  do  bu- 
siness, doing  it  in  an  improper  and  disadvantageous  man- 
ner, carelessness  about  what  we  already  possess,  negli- 
gence in  looking  well  to  the  ways  of  our  household,  and 
such  like  particulars. 

4.  Another  sin  against  this  commandment,  in  reference 
to  our  own  estate  is  covctousness.  By  this  wc  understand, 
as  it  relates  to  this  commandment,  avarice,  or  an  inordin- 
ate disire  after  and  love  of  riches.  It  is  lawful  to  desire 
property,  to  make  exertions  to  obtain  it,  and  to  value  it 
when  possessed,  that  we  and  our  families  may  be  comfort- 
able, and  that  we  may  be  useful  in  the  world.  But  this 
Jawful  desire  after  property  is  moderate.     It  is   not  thp 


304  SERMON    LXXXUI. 

principal  desire;  and  it  is  kepi  in  subordination  to  the 
glorj  of  God.  But  "whenever  the  desire  of  property  passes 
this  bound,  and  becomes  immoderate  ;  whenever  we  set 
our  hearts  upon  wealth,  so  as  to  esteem  it  the  chief  good, 
and  have  such  an  insatiable  desire  after  it  that  we  cannot 
b^  satisfied ;  when  we  feel  determined  to  have  it,  even 
though  in  obtaining  it  we  should  neglect  and  break  God's 
commandments  ;  and  when  disappointment  makes  us  re- 
pine— then  our  desires  after  wealth  become  sinful.  They 
are  inordinate  and  covetous. 

Covetousness  is  a  sin  very  common  in  our  world  ;  and 
perhaps  there  is  no  sin  of  equal  criminality,  that  men  are 
less  sensible  of,  or  that  less  wounds  the  conscience. — 
And,  perhaps,  it  is  a  sin,  that  as  much,  if  not  more  than 
any  other,  entirely  governs  the  man  w  ho  indulges  it,  and 
steels  his  heart  against  the  impressions  of  true  religion. — 
It  is  a  desire  that  gains  strength  with  age.  It  remains  and 
grows  stronger,  when  almost  every  other  propensity  has, 
by  the  decay  of  nature,  become  w^eaker  or  extinct.  It  is 
a  sin  which  oftentimes  leads  to  the  perpetration  of  other 
sins  and  to  very  evil  consequences.  And  it  is  a  sin  into 
which  professors  of  religion,sometimes  fall,  and  which  they 
cherish  and  which  it  is  exceedingly  difficult  to  convince 
them  of,  and  persuade  them  to  renounce.  That  covetous- 
ness is  a  sin,  and  very  offensive  to  God,  the  Scriptures  very 
clearly  and  repeatedly  teach.  In  the  Psalms  we  read,  "  the 
wicked  blesseth  the  covetous,  whom  the  Lord  abhorreth;" 
Ps.  X.  3.  Our  Saviour  exhorted,  "  take  heed  and  heware  of 
covetousness;"  Luk.  xii.  15.  Paul  in  his  epistles  has 
given  frequent  warnings  against  this  sin,  and  taught  its 
heinousness.  He  charged  the  Corinthians,  "  not  to  keep 
company,  if  any  man  that  is  called  a  brother  be  covetous, 
with  such  an  one,  no  not  to  eat;"  1  Cor.  v.  11.  And  iu 
the  same  epistle,  he  included  in  a  catalogue,  which  he 
gave  of  characters  who  should  not  inherit  the  king- 
dom of  God,  the  covetous  ;  1  Cor.  vi.  lO.  To  the  Ephe- 
sians  he  wrote,  "  this  ye  know  that  no  covetous  man  who 
is  an  idolater,  hath  any  inheritance  in  the  kingdom  of 
Christ  and  of  God ;"  Eph.  v.  5.  To  the  Colossians  he 
wrote, "  mortify  your  members  which  are  upon  the  earth 
— covetousness  which  is  idolatry  :  for  which  tiling's  sake 
the  wrath  of  God  cometh  on  the  children  of  disobedi- 
ence;" Col.  iii.  5.  (i.     And  in  that  group  of  wicked  char- 


&ms  AGAINST    THE    EIGHTH   COMMANDMENT.  305 

attars,  which  he  informed  Timothy  should  appear  in  the 
last  days  and  make  perilous  times,  the  covetous  are  in- 
cluded ;  2  Tim.  iii.  2.  From  these  texts  it  clearly  ap- 
pears that  covetousness  is  a  great  siui  For  it  is  ranked 
with  the  most  heinous  sins ;  it  is  a  sin  which  God  pecu- 
liarly abhorreth  ;  it  is  idolatry  ;  and  it  excludes  from  the 
kingdom  of  heaven.  The  evils  'and  danger  of  this  sin, 
and  that  it  leads  to  other  sins  we  are  taught  in  the  follow- 
ing passages.  It  was  one  of  the  leading  sins  which  cau- 
sed the  judgments  of  God  upon  the  Jews,  when  he  sent 
them  into  captivity  in  Babylon  ;  as  said  the  Lord  by  Jer- 
emiah, "  Therefore  will  I  give  their  wives  unto  others, 
and  their  fields  to  them  that  shall  inherit  them  ;  for  eve- 
ry one,  from  the  least  even  unto  the  greatest,  is  given  to 
covetousness;  Jer.  viii.  10.  The  prophet  Micah  taught, 
that  this  sin  frequently  leads  to  oppression  and  violence, 
when  cherished  by  those  who  have  power.  ''  They  covet 
lields  (said  he)  and  take  them  by  violence;  and  houses, 
and  take  them  away  ;  so  they  oppress  a  man  and  his  house, 
even  a  man  and  his  heritage  ;"  Mic.  ii.  2.  Solomon  taught 
that  this  sin  sometimes  leads  to  murder,  in  the  following 
passage.  '^  They  say  come  with  us,  let  us  lay  wait  for 
blood,  let  us  lurk  privily  for  the  innocent  without  cause. 
We  shall  find  all  precious  substance  ;  we  shall  fill  our 
houses  with  spoil.  Tlieir  feet  run  to  evil,  and  make  haste 
to  shed  blood.  So  are  the  ways  of  every  one  that  is 
ijreedy  of  gain  :  which  taketh  away  the  life  of  the  owners 
thereof;"  Prov.  i.  11,  13,  16,  19."'  Paul  also,  1  Tim.  vi. 
9,  10 ;  taught  the  great  danger,  and  the  evil  consequen- 
ces of  this  sin.  "  They  that  will  be  rich  (said  he)  fall  in- 
to temptation,  and  a  snare,  and  into  many  foolish  and 
hurtful  lusts,  which  drown  men  in  destruction  and  perdi- 
tion. For  the  love  of  money  is  the  root  of  all  evil ;  which 
while  some  coveted  after,  they  have  erred  from  the  faith, 
and  pierced  themselves  through  with  many  sorrows." — 
These  texts  teach  us  the  danger  of  this  vice,  and  solemnly 
caution  us  ajjainst  it. 

And  the  Scriptures  furnish  many  examples,  which  show 
the  great  evil  of  this  sin,  its  tendency  to  lead  to  other  sins, 
and  its  dangerous  consequences:  and  which  serve  as  war- 
nings to  us  to  beware  of  covetousness.  This  was  the  ru- 
ling passion  of  Laban  ;  and  it  led  him  to  such  mean  and 
wicked  actions,  as  has  rendered  his  character  odious  aniJ 
VOL.  n.  39 


306  SERMON    LXXXlIIc 

contemptible  in  the  eyes  of  all  future  generations.  It  led 
him  to  sell  his  daughters  in  marriage ;  to  keep  his  son-in- 
law  in  servitude  for  many  years  ;  to  deceive  him ;  to 
change  his  wages  ten  times  ;  to  oppress  him  in  such  a 
manner  that  he  had  finally  to  flee  from  him  ;  and  then  to 
pursue  him,  with  intentions  to  injure  him.  Covetousness 
.was  also  the  ruling  passion  of  Balaam,  and  it  led  him  to 
go  to  Balak  in  opposition  to  the  will  of  God  ;  and  after- 
wards to  give  counsel  to  corrupt  the  children  of  Israel, 
which  finally  issued  in  a  war,  in  which  Balaam  lost  his 
life.  It  was  this  passion,  that  led  Achan  at  the  taking  of 
Jericho,  to  take  and  secrete  for  himself,  some  of  the  spoils 
of  the  city,  contrary  to  the  express  command  of  God, 
which  conduct  issued  in  his  own  death,  and  the  death  of 
all  his  family.  This  passion  led  the  sons  of  Samuel  to 
take  bribes,  and  pervert  judgment.  The  same  passion 
led  Judas  to  betray  his  Master,  the  consequence  of  which 
was  suicide.  And  it  was  covetousness  that  led  Demas  to 
renounce  religion.  These  examples  are  held  up  to  us  as 
warnings  to  beware  of  covetousness.  And  the  history  of 
the  world  also  furnishes  us  with  many  examples,  of  the 
odiousness,  evils  and  danger  of  this  passion.  It  has  led  to 
oppression,  extortion  dishonesty,  theft,  murder  and  almost 
every  vice.  It  has  desolated  whole  countries.  It  has  often 
rendered  the  wretch  that  cherished  it  an  unhappy  mortal. 
It  has  sometimes  under  disappointments  driven  him  to  dis- 
traction and  suicide.  And  it  has  destroyed  thousands 
of  souls,  throughout  eternity. 

Are  any  of  you  my  hearers  under  the  influence  of  this 
passion?  Examine  yourselves  carefully  and  impartially, 
and  admit  a  conviction  of  the  truth.  And  if  there  be  a 
covetous  man  present,  let  him  consider  the  sinfulness,  evil, 
and  danger  of  cherishing  this  passion.  Above  all  let  him 
remember  that  covetousness  is  idolatry,  and  excludes  from 
the  kingdom  of  heaven.  And  let  him  mortify  this  corrup- 
tion, and  suffer  it  no  more  to  influence  his  conduct. 

5.  We  observe  again  in  reference  to  our  own  estate,  that 
we  break  the  eiglith  commandment,  by  all  improper  me* 
thods  of  enriching  ourselves,  and  of  using  our  estate,  when  we 
possess  it.  There  are  many  sinful  ways  of  enriching  our- 
selves, in  some  of  which  we  break  the  eighth  command- 
ment, not  only  in  reference  to  our  own  estate,  but  also  to 
the  estate  of  others,  by  encroaching  on  their  rights.    Pur- 


SINS  AGAINST    THE   EIGHTH    COMMANDMENT.  307 

suing  an  unlawful  calling  is  a  sinful  way  of  acquiring  an 
estate.  By  unlawful  callings  are  meant  such,  as  necessa- 
rily lead  to  a  neglect  of  required  duties,  or  a  breach  of 
God's  commandments.  Pursuing  a  lawful  calling  in  an 
unlawful  manner  is  also  an  improper  way  of  acquiring  pro- 
perty. This  is  very  frequently  done,  as  for  instance,  by 
those,  who  are  so  intent  on  their  secular  business,  that  they 
cannot  find  time  to  attend  to  the  duties  of  the  closet,  the 
family,  and  the  sanctuary,  in  their  proper  seasons  ;  and 
by  those  who  pursue  their  worldly  business,  either  them- 
selves, or  by  those  in  their  employ  on  the  Sabbath  day. 
Property  is  also  sometimes  acquired  by  dishonesty,  op- 
pression, extortion,  usury  and  theft.  By  such  practices, 
persons  sin,  both  in  relation  to  their  own  estate,  and  the 
estate  of  others. 

I  mention  one  other  sinful  way  of  acquiring  property, 
which  is  frequently  taken,  and  that  is  gaming  or  gambling 
in  all  its  diflferent  forms.  Several  reasons  may  be  ofTer- 
ed  to  show  that  this  practice  is  sinful.  In  all  games  of 
chance  as  they  are  called,  there  is  the  use  of  the  lot, 
w^iich  is  an  implicit  appeal  to  Providence, who  is  the  dispo- 
ser of  the  lot.  And  it  is  sinful  on  a  trifling  occasion,  and  in 
such  anirreverent  manner  tomake  an  appealto providence. 
Besides,  gambling  excites  the  sinful  passion  of  avarice,  ir- 
ritates the  temper,  provokes  to  other  crimes  such  as 
profancness,  and  fraud,  and  sometimes  leads  to  sui- 
cide. 

But  what  more  especially  belongs  to  ourpresentsubject 
is  that  it  is  a  sin  against  the  eighth  commandment.  Gam- 
blers who  win,  thereby  injure  their  neighbour's  property >, 
and  perhaps  ruin  him,  and  his  family  also,  if  he  has  one. 
And  they  who  lose,  thereby  injure  their  own  property, 
and  not  unfrequently  ruin  themselves,  and  render  their 
fixmilies  wretched.  Anotherevidence  of  the  wickedness 
of  this  practice  is,  the  character  in  a  moral  and  religious 
respect  of  the  whole  tribe  of  professed  gamblers.  Let 
all  beware  of  this  practice  in  all  its  forms.  And  if  there 
be  any  present  addicted  to  it,  let  them  forsake  it  as  they 
regard  the  favour  of  God  and  their  own  happiness. 

Thus  I  have  pointed  out  some  improper  ways  of  enrich- 
ing,  or  of  endeavouring  to  enrich  ourselves.  I  would  fur- 
ther remark,  that  we  break  this  commandment,  by  an  im- 
proper use  of  our  estate  when  we  possess  it.    A  prodigal 


308  SERMON    LXXXIlf. 

use  of  it  is  wrong  ;  and  so  also  is  a  using  it  as  a  means  of 
oppression ;  and  further  we  sin  by  a  miserly  hoarding  it 
up ;  denying  ourselves  and  families  the  comforts  of  life ; 
and  refusing  to  assist  the  poor  and  needy :  and  to  pro- 
mote objects  of  benevolence,  public  utility,  and  religion. 
We  proceed  to  the 

III.  Class  of  sins  against  this  commandment,  viz.  those 
practices  whith  do  or  mcnj  unjustly  hinder  our  neighbour'' s  weakh 
or  outward  estate.     And, 

1.  Theft.  By  this  is  meant  secretly  taking  what  belongs 
to  another,  with  a  view  to  devote  it  to  our  own  use.  If 
violence  be  used  the  act  becomes  robbery.  Theft  is  a- 
gainst  the  express  letter  of  this  commandment,  ^'  Thou 
shalt  not  steal."  This  is  a  peculiarly  disgraceful  sin  a- 
mong  men.  A  more  disgraceful  character  in  the  opinion 
of  the  world  can  scarcely  be  given  to  a  person,  than  that 
he  or  she  is  a  thief  This  sin  is  frequently  forbidden  in 
the  Scriptures  under  heavy  penalties.  Under  the  Mosaic 
law  the  thief  was  required  to  make  heavy  restitution. — 
God  by  the  mouth  of  his  prophet  Zechariah  pronounced  a 
curse  against  the  thief,  "  Behold  a  flying  roll — This  is 
the  curse  that  eo.eth  over  the  fac^  of  the  whole  eartli ;  for 
every  one  that  stealeth  shall  be  cut  off  as  on  this  side  ac- 
cording to  it.  I  will  bring  it  forth  saith  the  Lord  of  liosts, 
and  it  shall  remain  in  the  midst  of  his  house,  and  shall  con- 
sume it  with  the  timber  thereof  and  the  stones  thereof ;" 
Zech.  V.  1,3,4.  Paul  includes  thieves,  in  that  catalogue 
of  characters,  which  he  excludes  from  the  kingdom  of 
heaven.  Theft  therefore  of  every  kind  is  a  very  heinous 
sin.  It  is  disgraceful  among  men  ;  it  exposes  to  human 
punishments  ;  and  it  is  very  offensive  to  God,  and  will, 
unless  repented  of  and  forsaken,  exclude  from  the  happi- 
ness of  heaven.  Therefore,  in  the  words  of  the  Apostle, 
"  Let  him  that  stole,  steal  no  more  ;"  Eph.  iv.  28. 

On  this  subject,  I  would  further  observe,  that  the  worst 
kind  of  theft  is  that  which  is  denomiiipted  man-stealing. 
This  i»y  the  Mosaic  law  was  punished  with  death.  As 
we  read,  Ex.  xxi.  16;  "  He  that  stealeth  a  man,  and  sel- 
leth  him,  or  if  be  be  found  in  his  hand,  be  shall  surely  be 
put  to  death." 

We  may  observe  again  while  on  the  subject  of  theft, 
that,  as  it  is  a  breach  of  this  commandment  to  steal,  so  is 
it  also,  knowingly  to  receive  that  which  has  been  stolen* 


SINS  AGAINST  THE  EIGHTH  COMMANDMENT.  309 

The  receiver  is  partaker  with  the  thief  in  his  crime.  In 
the  charge  which  the  Lord  makes  against  the  wicked 
in  Psalm  l.  16.  we  liave  these  words,  '*  When  thou  sawest 
a  thief,  then  thou  consentedst  w  ith  him."  And  Prov.  xxix. 
24,  we  read,  "  Whoso  is  partner  m  ith  a  thief  hateth  his 
own  soul.*" 

2.  Another  sin  in  reference  to  our  neighbour's  estate^ 
forbidden  in  this  commandment,  is  removiiui-  our  neiii;hhour'' s 
land  mark.  Thus  we  read,  Prov.  xxiii.  10;  "  Remove 
not  the  old  land-mark  ;  and  enter  not  into  the  fields  of 
tlie  fitherless."  Dcut.  xix.  It;-  Thou  shall  not  remove 
thy  neighbour's  land-mark,  which  they  of  old  time  have 
set  in  thine  inheritance."  And  Deut.  xxvii.  17;  cursed 
belie  that  removeth  his  neighbours  land-mark  ;  and  all 
the  people  shall  say,  Amen." 

3.  Another  sin  included  in  this  commandment  in  re- 
gard to  the  estate  of  others  is  dishonesty.  This  sin  includes 
a  great  many  particulars.  In  general  it  is  a  breach,  in 
our  commerce  with  the  world,  of  the  following  rule  §iven 
by  our  Saviour  ;  "  All  things  whatsoever  ye  w  ould  that 
men  should  do  to  you,  do  ye  even  so  to  them  ;"  Mat.  vii. 
12.  Whenever  we  transgress  this  rule,  in  our  dealings 
with  men,  we  act  dishonestly.  To  mention  some  partic- 
ulars. He  is  a  dishonest  man,  who  takes  advantage  of 
another's  credulity  or  ignorance,  to  purchase  his  com-, 
modities  beneath  their  value,  or  to  sell  his  own  goods  a- 
bove  their  price.  False  weights  and  measures,  and  all 
tleception  in  trade,  are  dishonest.  He  is  a  dishonest  man 
who  buys  or  borrows  with  an  intention  never  to  pay,  or 
when  he  knows  it  is  very  doubtful  whether  he  ever  will 
be  able  to  pay.  He  is  a  dislionest  man  who  puts  his  pro- 
perty out  of  his  hands,  to  prevent  the  payment  of  his  just 
debts.  He  is  a  dishonest  man,  who  in  drawing  any 
contract  in  writing,  puiposely  omits  or  inserts  a  clause, 
of  which  advantage  may  be  taken  in  law  to  the  detriment 
of  the  other  party.  And  all  taking  advantage  of  forms  of 
law,  to  withhold  or  wrest  from  another  his  right,  is  dis- 
honest ;  and  so  also  is  all  unfaithfulness  to  the  trusts  re- 
posed in  us.  These  are  some  of  the  instances  in  w  hich 
dishonesty  is  practised.  There  are  a  great  many  more. 
A  good  rule  by  which  to  determine  in  particular  cases, 
whether  an  action  be  dishonest  or  not,  is  to  ask  ourselves, 
whether  we  would  judge  it  to  be  strictly  right  in  our 


31U  SERMON  LXXXUU 

neighbour  to  act  towards  us  in  this  manner.  All  deceit 
and  fraud  and  unrighteousness  are  frequently  condemned 
in  the  Scriptures,  and  the  contrary  is  required.  It  is  un- 
necessary to  point  you  to  particular  passages.  Dishones- 
ty in  a  greater  or  less  degree  is  a  common  sin.  But  it  is 
a  sin  which  is  injurious  to  the  well-being  of  society,  otTen- 
sive  to  God,  and  destructive  to  the  souls  of  men.  The 
habittial  practice  of  this  sin  is  inconsistent  with  the  chris- 
tian character  i^jaad  in  vain  do  any  pretend  to  rehgious 
experiences  and  joys,  and  make  a  great  profession  of 
sanctity,  while  they  can  over-reach  and  deceive  their 
neighbours   in  their  dealings  with  them. 

The  consideration  of  the  remaining  sins  against  this 
commandment,  which  were  mentioned,  viz.  oppression, 
extortion,  and  usury,  must  be  postponed  until  another  op- 
portunity. 

In  the  conclusion  of  this  discourse,  I  would  exhort  you, 
and  charge  mine  own  soul,  while  we  attend  to  an  illustra- 
tion of  the  commandments  of  God,  to  examine  ourselves, 
and  compare  our  hearts  and  lives  with  what  the  holy  law 
of  God  requires;  and  we  shall  undoubtedly  find,  that  in 
many  things  we  all  offend.  Let  us  remember  that  the 
law  is  spiritual.  Let  us  admit  conviction  of  sin  where 
we  are  guilty.  Let  us  remember  that  the  law  pronoun- 
ces, "Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them  ;" 
Gal.  iii.  10.  Let  this  teach  us  that  we  are  condemned  by 
the  law,  and  stand  in  need  of  a  Saviour.  Let  a  know- 
ledge of  ourselves  in  contrast  with  the  divine  law,  drive 
us  to  Christ,  who  is  the  end  of  the  law  for  righteousness, 
to  every  one  that  believeth,  that  we  may  be  justified, 
through  his  perfect  righteousness.  And  let  us  never  for- 
get that  although  by  the  deeds  of  the  law  no  flesh  living 
can  be  justified,  nevertheless,  the  law  continues  to  be  the 
rule  of  duty  ;  that  "he  that  doeth  righteousness,  is  right- 
eous ;"  ]  John  iii.  7.  And  that  without  "  holiness,"  or  a 
sincere  obedience  to  tlie  divine  commandments,  "  no 
man  shall  see  the  Lord  ;"  Heb.  xii.  14. 


SERMON  LXXXIV. 

OPPRESSION,    EXTORTION    AND    USURYi 
EZEKIEL    XXII.    12  ;     MIDDLE  CLAUSE. 

"  Thou  hast  taken  usunj  and  increase^  and  thou  hast  greedilif 
gained  of  thy  neighbours  by  extortion.'''^ 


In  this  chapter  the  prophet  gives  a  catalogue  of  the  sins 
of  the  Jews,  which  had  provoked  the  heavy  judgments 
of  the  Lord.  In  this  catalogue  are  contained,  the  sins 
mentioned  in  our  text,  viz.  extortion  and  usury. 

In  the  last  discourse  on  the  eighth  commandment,  a 
number  of  sins  against  this  commandment,  were  mention- 
ed all  of  which  were  then  considered,  except  the  sins  oi 
oppression,  extortion,  and  usury.  The  object  of  this  dis- 
course is  to  treat  of  these  sins. 

Oppression  and  extortion  are  nearly  allied,  and  may  be 
reduced  to  the  same  head.  Extortion  is  by  civilians  de- 
fined to  be,  "  an  abuse  of  public  justice,  by  any  officers 
unlawfully  taking  under  colour  of  his  office,  from  any 
man,  any  money  or  thing  of  value  that  is  not  due  to  him, 
or  more  than  is  due,  or  before  it  is  due."*  But  the 
Scriptures  seem  not  thus  to  restrict  the  term  ;  but  to  ex- 
tend it  to  persons  not  in  office,  as  well  as  to  those  who 
are.  Thus  in  our  text  not  only  the  rulers,  but  the  inhabi- 
tants generally  of  the  city  of  Jerusalem,  are  charged  with 
extortion.  Extortion  in  a  Scriptural  sense  appears  to  be, 
wresting  our  neighbour's  property  from  him,  either  by 
fraud  or  by  force.  Oppression  includes  extortion,  but  it 
goes  further  ;  for  we  may  oppress  our  neighbour,  by 
withholding  his  right  from  him,  as  well  as  by  taking  it  a- 
way. 

We  shall  in  treating  of  these  sins,  consider  them  togeth- 
ter  ;  and  as  oppression  includes  extortion,  shall  make  use 
of  the  former  term. 

Taking  advantage  of  our  neighbour's  necessities,  to 
compel  him  to  give  an  exorbitant  price  for  what  he  pur- 

""Blackstone. 


312  SJERMON   LXXXlV. 

chases  is  oppression.  Engrossing  or  monopolizing  coiii* 
moditics  which  are  the  necessaries  of  life,  and  then  ex- 
actino;  an  exorbitant  price,  especially  of  the  poor,  is  great 
oppression.  This  is  what  is  called  in  Scripture  "grinding 
the  faces  of  the  poor  ;"  Is.  iii.  15.  Wresting  from  our 
neighbour  by  violence  that  which  is  his,  because  we  are 
more  powerful  than  he,  and  because  he  is  afraid  to  con- 
tend with  us  ;  also  taking  advantage  of  forms  of  law  to 
wrest  or  withhold  from  our  neighbour  his  property  ;  and 
further  the  putting  another  to  the  trouble  and  expense  of 
a  law-suit  to  gain  his  own  right,  and  protracting  the  suit 
to  as  great  length  as  we  can,  to  run  him  to  as  much  ex- 
pense as  possible,  are  oppression.  This  last  is  a  common 
mode  of  oppression,  and  it  is  a  griev^ous  one,  and  espe- 
cially' if  the  person  thus  wronged  be  poor,  and  unable  to 
bear  the  expense  incident  to  a  tedious  suit  at  law.  But 
Ave  cannot  further  particularize.  Suffice  it  to  say  that 
every  kind  of  wresting  or  withholding  from  our  neigh- 
bour, his  property,  whether  by  fraud  or  by  force,  is  op^ 
pression. 

Every  kind  of  oppression,  and  especially  of  the  poor 
and  more  helpless  is  forbidden  in  the  word  of  God,  and 
the  oppressors  are  severely  threatened.  Thus  we  read, 
Lev.  XXV.  14  ;  '•  If  thou  sell  ought  unto  thy  neighbour,  or 
buy  est  ought  of  thy  neighbour's  hand,  ye  shall  not  op- 
press one  another."  The  wickedness  and  danger  of  op- 
pression are  very  frequently  pointed  out  in  Scripture. 
It  was  one  of  the  sins,  for  which,  as  we  learn  from  our 
text,  and  elsewhere,  God  sent  his  judgments  upon  the 
Jews,  when  their  land  was  desolated,  and  the  inhabitants 
were  either  slain  or  carried  captive  by  the  Chaldeans. 
Zophar  in  the  book  of  Job  speaking  of  the  wicked,  said, 
••  Because  he  hath  oppressed  and  hath  forsaken  the  poor  : 
because  he  hath  violently  taken  away  an  house  which  he 
builded  not ;  surely  he  shall  not  feel  quietness  ;  God 
shall  cast  the  fury  of  his  wrath  upon  him;'*  Job  xx.  19, 
20,  23.  Solomon  said,  "  He  that  oppresseth  the  poor,  to 
increase  his  riches,  shall  surely  come  to  want  ;"  Prov. 
xxii.  16.  ''He  that  oppresseth  the  poor  rcproaclieth  his 
Maker;''  Prov.  xiv.  31.  "Wo  unto  them  (said  Isaiah) 
that  join  house  to  house,  that  lay  field  to  tield,  till  there 
be  no  place,  that  they  may  be  placed  alone  in  the  midst 
o>f  the  earth:''  Is.  iv.  8.     "Wo  nnto    them  that  decree 


OPPRESSION,   EXTORTION   AND    USURV.  315 

unrighteous  decrees,  and  that  write   grievousness,  which 
they  have  prescribed  ;  to  turn  aside  the  needy  from  judg- 
ment, and  to  take  away  the   right  from  the   poor  of  my 
people,  that  widows  may  be  their   prey,  and  that  they 
may  rob  the  fatherless  ;"  Is.  x.   1,  2.     In  the  prophecy  of 
Amos  we  read,  "  Hear  this  O   ye  that  swallow   up  the 
needy,  even  to  make  the  poor  of  the  land  to  fail,  saying, 
when  will  the  new  moon  be  gone,  that  we  may  sell  corn? 
And  the  Sabbath,  that  we  may  set  forth   wheat,   making 
the  ephah  small,  and  the  shekel  great,  and   falsifying  the 
balances    by  deceit  ?  That  we  may  buy  the  poor  for  sil- 
ver, and  the  needy  for  a  pair  of  shoes;  yea,  and    sell   the 
refuse  of  the  wheat  ?  The  Lord  hath  sworn  by  the  excel- 
lency of  Jacob,  surely  I  will  never  forget  any  of  theirworks. 
Shall  not  the  land  tremble  for  this,  and  every  one  mourn 
that  dwelleth  therein  ?"  Am.  viii.  4 — 8.     The  Lord  de- 
clared by  the  mouth  of  the  prophet  Malachi,  "  I  will  come 
near  to  you  to  judgment,  and  I  will  be  a  swift  witness  a- 
gainst  those  that  oppress  the  hireling  in   his  wages,   the 
widow  and  the  fatherless,  and  that  turn  aside  the   stran- 
ger from  his  right ;"  Mai.  iii.  5.  Our  Saviour  pronounced 
a  vvoe  against  the  scribes  and  Pharisees,  because  they  de- 
voured widow's  houses,  and  were  within,  full  of  extortion. 
Mat.  xxiii.  14,  25.     The  apostle  Paul  placed  extortioners 
among  those  who  cannot  inherit  the  kingdom   of  God  ;  1 
Cor.  vi.  10.  And  the  apostle  James  denounced  the  judg- 
ments of  God  against  oppressors ;  "  Go  to  now  ye  rich 
men,  weep  and  howl  for  your  miseries  that  shall  come  up* 
on  you.  Behold,  the  hire  of  the  labourers  who  have  reap- 
ed down  your  fields,  which  is  of  you  kept  back  by  fraud, 
crieth:  and  the  cries  of  them  which  have  reaped  are   en- 
tered into  the  ears  of  the  Lord  of  Sabaoth  ;"  Jam.  v.  1,  4. 
From  these  texts,  the  w  ickedness  and  danger  of  oppres- 
sion and  extortion  are  evident. 

Before  we  leave  this  subject,  we  may  remark,  how^  good 
is  God,  that  he  befriends  the  weak  and  oppressed  !  How 
good  are  his  laws,  which  thus  respect  and  guard  the 
rights  of  all  his  creatures  !  And  how  unreasonable  is  it,  to 
reject,  or  hate,  or  disregard  these  laws  which  are  so  well 
calculated  to  promote  universal  happiness.  Let  a  sense 
of  the  excellence  of  God's  law  lead  us  ever  to  love  and  obey 
it.  And  let  oppressors  and  extortioners  remember,  that 
although  they  may  be  above  the  reach  of  human  laws,  of 
VOL.  II.  40 


314  &'ERMON   LXXXIV. 

may  evade  them,  there  is  one  higher  than  the  highest, 
who  notices  their  conduct,  and  to  whom  it  is  most  dis- 
pleasing; and  who  will  one  day  judge  the  cause  of  the 
oppressed,  and  punish  the  oppressor  ;  and  let  them  re- 
pent, and  break  off  their  sins  by  righteousness. 

We  proceed  to  the  consideration  of  the  other  sin  men- 
tioned in  our  text ;  viz.  Usury. 

By  usury  we  understand  in  general,  the  compensation 
which  the  owner  of  any  thing  receives  for  its  use.  The 
term  is  more  especially  appropriated  to  express  the  com- 
pensation received  for  the  use  of  money.  On  this  sul  ject 
there  has  been  and  still  is  a  diversity  of  opinions.  Some 
have  supposed  all  interest  for  the  use  of  money  to  be 
morally  unlawful.  From  Ecclesiastical  history  we  learn 
that  usury,  by  which  most  probably  is,  for  the  most  part, 
meant,  all  interest,  has  been  condemned  by  Ecclesiastical 
councils,  both  of  primitive  and  of  later  times.  Many  of 
the  Roman  Catholic  divines,  and  especially  the  school- 
men, as  they  were  called,  also  held  all  interest  to  be  mor- 
ally unlawful.  And  the  Canon  law,  which  contains  the 
opinions  of  the  ancient  Latin  fathers,  and  the  decrees  of 
general  Councils,  and  of  the  Popes,  forbids  any  interest 
for  money,  and  pronounces  it  a  mortal  sin. 

The  same  opinion,  that  all  interest  is  morally  unlawful, 
was  held  by  some  of  the  Protestant  divines,  about  the 
time  of  the  Reformation.  Among  these  we  find  the  name 
ofthe  justly  celebrated  Swiss  reformer,  Zuinglius.  The 
same  opinion  has  been  held  by  several  eminent  divines 
since.  Hence  it  will  be  important  to  inquire  whether  it 
is  ever  morally  lawful  for  the  lender  to  take  any  interest 
of  the  borrower  ? 

All  the  texts  of  Scripture  which  I  have  been  able  to 
find,  in  which  the  subject  of  usury  is  introduced,  and  I  be- 
lieve I  have  found  them  all,  are  the  following,  Ex.  xxii. 
25 ;  "  If  thou  lend  money  to  any  of  my  people  that  is  poor 
by  thee,  thou  shaltnot  be  to  him  as  an  usurer,  neither  shalt 
thou  lay  upon  him  usury."  Lev.  xxv.  35,  36,  37  ;  "  If  thy 
brother  be  waxen  poor,  and  fallen  in  decay  with  thee  ; 
then  thou  shalt  relieve  him :  yea  though  he  be  a  stranger 
or  a  sojourner  ;  that  he  may  live  with  thee.  Take  thou 
no  usury  of  him,  or  increase  ;  but  fear  thy  God  ;  that  thy 
brother  may  live  with  thee.  Thou  shalt  not  give  him  thy 
money  upon  usury,  nor  lend  him  thy  victuals  for  increase.*" 


USURY.  315 

Dcut.  xxiu.  19.  20;  "Thou  shalt  not  lend  upon  usury  to 
thy  brother;  usury  of  money,  usury  of  victuals,  usury  of 
any  thing  that  is  lent  upon  usury.     Unto  a  stranger  thou 
mayest  lend  upon  usury,  but  unto  thy  brother   thou  shalt 
not  lend  upon  usury."     This  is  all  that   is   said   upon   the 
subject  in  the  law  of  Moses.     The  next  place  we  find  the 
subject  mentioned  is  in  the  fifth  chapter  ofNeheraiah. — 
The  passage  is  too  long  to  quote  entire.     The  substance 
o  fit  is  as  follows.     There  was  a  great  scarcity  of  provis- 
ions in  Judea  and  the  taxes  laid   by   the  Persian   govern- 
ment were  high.     Hence  the  poorer  class  of  people  were 
obliged  to  borrow;^money  of  their  richer  brethren,  for  which 
they  charged  them  an  interest  of  the  100th  part,  which 
is  supposed  to  be  per  month,  equal  to  12  per  cent  a  year, 
and  to  secure  the  payment  of  what  they  thus    borrowed, 
they  had  to  give  mortgages  on  their  houses  and  lands. — 
This  soon  reduced  the  borrowers  to  poverty  and  distress. 
The   lenders  had  got  their  lands,  and   they  were  like- 
ly  to  get  their  children  for  slaves.     In  their  distress,  they 
cried  to  Nehemiah  the   governor.     He  immediately  as- 
sembled together  those  who  were  guilty  of  this  oppression, 
and  said  unto  them,  "  Ye  exact  usury  every  one  of  his'brb- 
ther;"  and  having  expostulated   with   them,  and  shown 
them  the  evil  of  their  conduct,  he  added,  "  I  pray  you  let 
us  leave  ofFthis  usury.     Restore  I  pray  you,  to  them,  even 
this  day,  their  lands,  their   vineyards,   their  olive  yards, 
and  their  houses, also  the  hundredth  part  of  the  money, 
and  of  the  corn,  the  wine,   and  the  oil  that  ye  exact  of 
them.     Then  said  they,  we  will  restore  them,  and  will  re- 
quire nothing   of  them."      Psalm   xv.  5  ;  The   Psalmist 
gave  this  as  a  trait  of  the  character  of  the  good  man.  "  He 
putteth  not  out  his  money  to  usury."  Prov.  xxviii.  8  ;  we 
read,  "  He  that  by  usury  and  unjust   gain   increaseth  his 
substance,  he  shall  gather  it  for  him   that  will   pity   the 
poor."  Jer.  XV.  10;  The  prophet  speaking  of  the  conten- 
tions of  the  world  with  him,  observed, "  I  have  neither 
lent    on  usury,  nor  men   have    lent    to    me   on   usury, 
yet    every   one    of   them    doth  curse  me."     The   next 
place  in  which  we  find  the   subject  mentioned,  is  in  the 
18th  Chapter  of  Ezekiel.     The  prophet  describing   the 
just  man,  said,  in  the  8th  verse — "  He  that  hath  not  given 
forth  upon  usury,  neither  hath  taken  any  increase."  Again 
describing  the  wicked  man,  he  gave  in  the  13tii  yerse, 


316  SERMON    LXXXIV. 

this  as  a  trait  in  his  character — "  Hath  given  forth  upon 
usury,  and  hath  taken  increase,"  And  in  the  17th  verse 
spea^ting  of  a  good  son  of  a  wicked  father,  he  said,  "  That 
hath  taken  off  his  hand  from  the  poor,  that  hath  not  receiv- 
ed usury  nor  increase."  The  same  subject  is  again  men- 
tioned in  our  text.  *'  Thou  hast  taken  usury  and  increase, 
and  thou  hast  greedily  gained  of  thy  neighbours  by 
extortion."  These  are  all  the  passages  on  the  subject 
in  the  Old  Testament.  In  the  New  Testament  the 
word  usury  is  but  twice  mentioned.  First  in  Mat. 
XXV.  27  ;  in  the  parable  of  the  talents  committed  to 
the  servants.  The  master  is  represented  as  saying  to 
the  unprofitable  servant,  when  reckoning  with  him, 
"  Thou  oughtest  therefore  to  have  put  my  money  to  the 
exchangers,  and  then  at  my  coming  1  should  have  received 
mine  own  with  usury."  The  other  place  in  which  it  is 
mentioned,  is  in  the  same  parable  ;  Luk.  xix.  23. 

In  answering  the  question  whether  any  interest  be  mor- 
ally lawful,  it  will  be  important  to  settle  the  meaning  of  u- 
sury  in  those  passages  of  Scripture,  where  the  word  is 
used.  The  original  word  used  in  the  Old  Testament, 
which  is  rendered  usury  in  our  translation,  is,  I  believe, 
in  all  the  passages  quoted,  except  the  one  in  Nehemiah, 
derived  from  a  root,  which  signifies  to  lite  as  a  serpent.  The 
original  word  in  Nehemiah  signifies  a  burden ;  in  all  the 
other  places,  a  biting  as  of  a  serpent.  Hence  some  have 
infered,  that  it  is  not  all  interest  which  is  forbidden,  and 
which  is  called  usury  ;  but  only  that  which  proves  a  bur- 
den or  oppressive  ;  or  that  which  bites  as  a  serpent,  or 
wastes  and  by  degrees  destroys  the  substance  of  the  bor- 
rower. But  I  am  inclined  to  believe,  that  usury  in  Scrip- 
ture, generally,  if  not  always  signifies,  all  interest.  In 
Nehemiah,  it  is  evident  that  by  usury  is  meant  all  in- 
crease, or  interest ;  for  they  were  required  to  restore  all 
the  gain  they  had  received,  viz.  the  hundredth  part  of 
the  principal  per  month.  And  they  said,  "  We  will  re- 
store them,  and  will  require  nothing  of  them."  The 
same  appears  also  from  the  passages  quoted  from  Leviti- 
cus and  from  Ezekiel,  where  increase  is  added  to  usury. 
Increase,  where  both  terms  are  used  together,  seems  to 
refer  to  provisions,  and  usury  to  money;  as  appears  from 
^he  passage  in  Leviticus.  "Take  thou  no  usury  of  him  or 
increase."     The  different  meaning  of  the  two  terms  we 


USURY,  317 

Jearn  from  what  immediately  follows.  "  Thon  shalt  not 
give  him  thy  money  upon  usury,  nor  lend  him  thy  victuals 
ibr  increase."  Hence  we  may  conclude  tliat  by  the  usury 
which  is  forbidden  is  meant  all  gain  from  money  lent,  as 
by  the  increase  forbidden  is  clearly  meant  all  gain  from 
provisions  lent. 

But  notwithstanding  this,  it  does  not  appear  that  all  in- 
terest is  morally  wrong.  On  the  passage  in  Exodus,  "  If 
thou  lend  money  to  any  of  my  people  that  is  poor  by  thee, 
thou  shalt  not  be  to  him  as  an  usurer ;"  we  may  observe, 
that  this  prohibited  the  Jews  only  from  taking  interest  of 
their  own  people,  and  this  too,  only  of  those  who  were 
poor.  And  this  prohibition  seems  to  imply  an  allowance 
to  take  it  of  others.  'J  here  is  the  same  restriction  of  the 
prohibition  in  Leviticus  ;  "  If  thy  brother  be  waxen  poor 
— yea  though  he  be  a  stranger  or  a  sojourner — Take 
thou  no  usury  of  him,  or  increase."  And  here  the  poor 
stranger  and  sojourner  is  mentioned,  as  to  be  treated  in 
the  same  way.  The  prohibition  in  Deuteronomy  is  re- 
stricted to  a  brother.  And  it  is  added,  "  Unto  a  stranger 
thou  mayest  lend  upon  usury."  Hence  it  is  evident  tliere 
is  nothing  morally  wrong  in  interest  simply  considered  ; 
for  if  there  were,  it  would  be  wrong  to  take  it  of  strangers. 
It  appears  that  the  Jews  might  take  interest  of  other  na- 
tions, but  they  must  not  oppress  them,  neither  might  they 
take  any  interest  of  those  of  them  that  were  poor.  With 
respect  to  their  own  nation,  all  interest  was  prohibited,  at 
least  with  respect  to  those  of  them  who  were  poor.  The 
prohib,ition  to  take  interest  of  their  own  nation  generally, 
if  it  did  extend  to  the  whole  nation,  which  is  however 
douhtful,  was,  we  have  reason  to  believe,  a  political  regu-^ 
lation,  suited,  to  their  particular  state.  For  they  were  a 
people  not  engaged  in  commerce,  neither  were  they  al- 
lowed to  alienate  inheritances.  As  to  the  other  passages 
which  prohibit  usury,  we  ought  to  explain  them  in  con- 
sistency with  those  quoted  from  the  Mosaic  law.  And 
hence  we  learn  that  interest  is  not  in  Scripture,  as  a  gene- 
ral rule  prohibited  ;  but  on  the  contrary  is  allowed  under 
certain  restrictions.  This  further  appears,  from  what 
our  Saviour  said  in  the  parable  of  the  talents,  in  which  he 
mentioned  the  custom  of  receiving  interest  to  illustrate 
the  duty  of  the  slothful  servant.  It  is  not  probable,  that 
he  would  have  thus  alluded  to  this  custom  if  the  practice 


318  SERMON  LXXXIV. 

had  been  in  itself  unlawful ;  and  indeed  the  force  of  the 
comparison  is  derived  from  this,  that  an  estate  ought  to 
be  used  to  advantage. 

Besides  in  a  commercial  country,  borrowing  money  ap- 
pears to  be  necessary  to  trade  ;  but  there  is  such  a  risk  in 
lending,  that  very  few  who  have  money  would  be  willing 
tolend  without  the  prospect  of  gain.  And  further  the 
loan  is  often  a  benefit  to  the  borrower.  And  it  does  ap- 
pear clearly  to  be  an  equitable  principle,  that  if  I  am  to 
lie  out  of  the  use  of  my  property,  and  at  the  same  time  to 
run  a  risk  of  losing  it,  while  the  borrower  is  increasing  his 
estate  with  it,  I  ought  to  have  at  least  a  part  of  the  profits. 
From  the  aforementioned  considerations,!  would  draw  the 
conclusion  that  interest,  kept  within  due  bounds,and  with 
the  exception  of  certain  cases,  which  shall  in  their  proper 
place  be  mentioned,  is  morally  right. 

We  shall  now  inquire,  what  degree  of  interest  is  wrong  ? 
Sometimes  it  is  wrong  to  take  any  interest.     For  the  Jews 
were  forbidden  to  take  any  interest  of  the   poor  for   the 
necessaries  of  life  ;  but  if  they  were  able,  it  \Vas  their  du- 
ty tolend  them  without  the  expectation  of  a  reward.  The 
lawof  charity  teaches  christians  the  same.     Yea,  it  may 
be  our  duty  sometimes  tolend,  without   expecting  to  re- 
ceive the  principal  again.     This  is  clearly  taught  by  our 
Saviour,  Luk.  vi.  35.  "  Love  ye  your  enemies,   and  do 
good,  and  lend,  hoping  for  nothing  again;  and  your  reward 
shall  be  great,  and  ye  shall  be  the  children  of  the  High- 
est."    We  are  not  to  suppose  that  this  rule  was  intended 
to  have  a  universal  application  ;  for  then  it  would  contra- 
dict other  express  passages  of  Scripture  ;  and  also  be   in  . 
opposition  to  the  plain  principles  of  equity  already   men- 
tioned.    The  meaning  must  be,  that  when  a  man  is  in  ne- 
cessity, and  asks  to  borrow  to  meet  the  present  necessity, 
and  we  are  able  to  lend  him,  and  can  do  it  without   inter- 
fering with  other  duties,  it  is  our  duty  so  to  do,   though   it 
may  appear  doubtful  whether  he  ever  will  be  able  to  pay. 
The  only  difference  between  this  kind  of  lending,  and  a  gift 
is,  that  in  the  latter  case,  we    expect  no  payment  on  any 
condition,  but  in  the  former  we  expect,  that  if  the  bor- 
rower ever  become  able,  he  will  be  honest  and  return  the 
loan. 

In  those  cases  in  which  it  is  morally  lawful   to  take  in- 
terest, how  much  may  be  taken  ?  Supposing  no  civil  laws 


USURY.  319 

regulating  the  rate  of  interest,  we  cannot  fix  any  precise 
proportion,  applicable  to  all  cases.  We  must  carefully 
avoid  oppression.  Whenever  interest  oppresses,  and 
while  it  enriches  the  lender,  impoverishes  the  borrower, 
without  any  fault  of  his,  it  becomes  exorbitant  and  op- 
pressive, and  is  highlycriminalin  the  sight  of  God.  Money 
loaned  ought  always  to  be  on  such  interest,  that  with  pro- 
per management,  the  borrower  may  live  as  well  as  the  len- 
der. It  may  sometimes  be  more  and  sometimes,  less  in- 
convenient to  lend  money.  The  hazard  is  sometimes 
greater,  and  sometimes  less,  according  as  the  security  is 
more  or  less  certain.  These  things  may  properly  be  ta- 
ken into  the  account,  and  where  civil  laws  do  not  forbid, 
interest  for  the  use  of  money  may  be  regulated  according- 
ly. Hence  if  the  civil  laws  did  not  fix  the  standard  of  in- 
l  terest,  it  might  at  some  times  be  morally  lawful  to  take 
1  more  than  at  others,  and  from  some  persons  than  others, 
according  to  circumstances. 

But  owing  to  the  corruption  of  the  human  heart, 
and  the  natural  propensity  of  mankind  to  get  gain,  and  in- 
crease their  estates,  such  is  the  propensity  to  abuse  the 
I  right  to  take  interest,  and  to  oppress  in  the  exercise  of 
this  right  ;  and  owing  to  the  frequent  temptations  to  bor- 
row, and  the  deceiving  nature  of  interest,  such  is  the 
proneness  of  the  borrower  to  submit  to  the  exorbitant  de- 
mands of  the  lender,  to  his  great  injury,  if  not  his  ruin  in  the 
end,  that  in  most  countries,  the  civil  laws  have  wisely  fix- 
ed a  standard  of  interest.  This  being  fixed,  it  becomes  a 
moral  duty,  not  to  pass  this  bound.  It  may  be  morally 
wrong,  from  some  persons,  and  under  certain  circumstan- 
ces, to  take  as  much  as  the  law  allows.  This  is  always 
the  case,  when  what  is  taken,  must  oppress  and  impover- 
ish the  borrower  while  it  enriches  the  lender.  Bur 
although  it  may  be  duty  sometimes  to  take  less  than 
the  law  allows,  it  is  sinful  to  take  more,  although 
if  there  were  no  law  prohibiting,  it  might  conscien- 
tiously be  done.  For  both  the  good  of  society  and  the 
laws  of  God  require,  that  human  laws  should  be  obeyed 
except  where  they  interfere  with  the  rights  of  conscience, 
and  this  too  in  their  spirit  as  well  as  their  letter.  If  one 
man  in  society  has  a  right  to  judge  of  the  law,  where  his 
self-interest  is  concerned,  whether  it  be  good  and  ought 
to  be  obeyed  or  not,  another  has  as  good  a  right.     If  the 


320  SERMON    LXXXIV. 

usurer  may  say  that  the  law  which  forbids  taking  interest 
beyond  a  certain  rate,  is  not  right,  and  therefore  he  will 
violate  it,  the  robber  has  as  good  a  right  to  judge  that 
property  ought  to  be  common,  and  that  therefore  the  law 
which  forbids  him  to  take  it  from  his  neighbour  is  wrong 
and  ought  not  to  be  obeyed.  And  so  with  respect  to  eve- 
ry other  character  and  any  other  law.  Hence,  the  princi- 
ple, that  the  laws  which  we  do  not  like,  may  be  dispensed 
with,  because  they  stand  opposed  to  our  selfish  interests, 
if  carried  to  its  legitimate  consequences,  would  fill  society 
with  disorder  and  misery,  and  destroy  civil  government. 
And  the  example  of  the  usurer,  in  breaking  the  laws  of  his 
country  is  peculiarly  dangerous,  because  as  hegenerally  is 
a  man  of  considerable  property,  and  as  property  generally 
gives  influencein  society,his*'example  is  themore  dangerous. 
Hence  the  good  of  society  forbids  the  taking  of  interest 
proliibited  by  law;  and  the  man  who  does  it,  deserves 
not  the  character  of  a  good  citizen. 

But  further,  the  laws  of  God  require  obedience  to  the 
civil  laws.  The  usurer  therefore,  apart  from  the  oppres- 
sion and  extortion,  which  may  be  connected  with  the 
practice,  and  apart  from  the  evil  consequences  to  society 
of  the  principle  on  which  he  acts,  breaks  the  law  of  God, 
by  disregarding  and  transgressing  the  laws  of  his  country. 
This  is  evident  from  the  following  texts,  Rom.  xiii.  1,  2, 
3  ;  "  Let  every  soul  be  subject  unto  the  higher  powers  ; 
for  there  is  no  power  but  of  God :  the  powers  that  be 
tire  ordained  ofGod.  Whosoever  therefore  resisteth  the 
power  resisteth  theordinanceofGod  :  and  they  that  resist 
shall  receive  to  themselves  damnation.  Wherefore  yc 
must  needs  be  subject,  not  only  ibr  wrath,  but  also  for 
conscience  sake."  And  1  Pet.  ii.  13  ;  "  Submit  your- 
selves to  every  ordinance  of  man,  for  the  Lord's  sake." 
Will  the  usurer  evade  the  force  of  these  remarks  and 
these  texts,  by  cloaking  himself  under  an  observance  of 
the  letter  of  the  law,  while  he  violates  its  spirit  and  does 
actually  receive  more  than  lawful  interest  ?  Notwith- 
standing he  may  evade  human  penalties,  yet  the  voice  of 
mankind  makes  him  as  guilty  as  though  he  broke  the  let- 
ter of  the  law.  He  is  a  usurer  in  pubhc  estimation,  and 
he  is  so  also  in  the  sight  of  God,  the  penalty  of  whose  laws, 
he  cannot  evade. 

From  what  has  been  said  it  appears,  that  though  it  be 


USURY.  321. 

morally  lawful  to  take  interest,  it  is  wrong  to  take  it  of  the 
poor  :  it  is  also  wrong  to  ask  or  take  such  a  rate  of  any  per- 
son, as  must  be  oppression  to  him,  and  in  the  end,  while 
the  lender  is  enriched,  the  borrower  must  be  impoverish- 
ed and  distressed.     The  whole  tenor  of  Scripture,  which 
forbids  all  oppression  and  extortion,  under   heavy  penal- 
ties, is  against  such  a  rate  of  interest.     And   further  it  is 
wrong  for  us,  among  whom  there  is  a  standard  of  interest 
fixed  by  law,  ever,  either  directly  or  indirectly,  to  exceed 
this  standard,  whether  the  rate  demanded  oppress  or  not. 
The  odiousness  and  evil  of  usury,or  exorbitant,or  unlaw- 
ful interest,  appear,  in  addition  to  what  has  already   been 
said,  from  other  considerations.     The  etymology  of  the 
word  in  different  languages  teaches  its  odious  and  evil  na- 
ture.    The  general  word  in  the  Hebrew   as  has  already 
been  observed  signifies  that  which  bites  as  a  serpent.    In 
the  same  language,  another  word  is  sometimes  used  which 
signifies  a  burden.     In  the  Chaldaic  language,  the  word 
used  signifies  corruption,  and  destruction,  because  usury 
wastes  and  destroys  men.     The  practice  has  always  been 
odious  in  popular  estimation.     Almost  all  civihzed  socie- 
ties have  enacted  laws  against  it.     And  in    the  word  of 
God,  besides  those  threatnings  which  are   made  against 
oppression  generally,  which  includes  exorbitant  interest, 
we  find  written,  the  good  man,  "  putteth  not  out  his  money 
to  usury  ;"  Ps.  xv.  5.     And,  "  he  that  by  usury  and  unjust 
gain  increaseth  his  substance,  he  shall   gather  it  for  him 
that  will  pity  the  poor  ;"  Prov.  xxviii.  8.     These  texts,  if 
they  do  not  mean  all  interest,  must  undoubtedly  at  least 
signify  that  which   is  exorbitant.     Again  Jeremiah,  when 
he  expressed  his  wonder  that  the  world  should  strive  and 
contend  with  him,  gave  as  the  reason  why  he  wondered, 
that    he  was  no   usurer  ;  Jer.  xv.  10.     As    though   this 
more  than  anything  else,  if  he  had  been  guilty  of  it,  would 
have  justified  the  conduct  of  the  world  towards   him.     In 
the  18th  Chapter  of  Ezekiel,  we  find  usury   mentioned  a- 
niong  the  most  flagitious  crimes,  as  a  trait  in  the  character 
of  the  w  icked  man.     And  I'rom  our  text  we  learn,  that  it 
was  one  of  those  grievous  sins,  for  which  God  destroyed 
Jerusalem,  desolated  Judea,  and  sent  the  inhabitants  into 
captivity. 

Let  the  usurer  seriously  consider  these  things  ;  study  to 
know  what  is  right,  without  suffering  his  judgment  to  be 

VOL.  IL  41 


322  SERMON  LXXXV. 

biassed  by  self  interest ;  an<3  knowing  his  duty,  let  him  as 
he  regards  the  favour  of  God,  cease  to  violate  his  law,  re- 
pent of  his  former  transgressions,  and  set  himself  to  act  a- 
greeably  to  the  will  of  God.  And  let  us  all  guard  against 
such  a  love  of  gain,  as  may  lead  us  to  act  contrary  to  ei- 
ther the  letter  or  spirit  of  the  divine  law. — Abien. 


SERMON  LXXXV. 

NINTH     COMMANDMENT LYING. 

EXODUS    XX.      16. 

''''•Thou  shall  not  bear  false  witness  agtdnst  thy  neighbour. ^^ 


The  object  of  this  commandment  is,  our  own  and  our 
neighbour's  character.  The  duties  required,  and  the  sins 
forbidden,  in  this  commandment,  are  staled  in  our  Cate- 
chism in  the  answers  to  the  77th  and  78th  questions,  as  fol- 
lows, viz. 

"  What  is  required  in  the  ninth  commandment  ? 

The  ninth  commandment  requireth  the  maintaining  and  pro- 
moting of  truth  between  man  and  man,  and  of  our  own  and  our 
neighboiir^s  good  name ;  especially  in  ivitness  bearing. 

What  is  forbidden  in  the  ninth  commatuhneni  ? 

The  ninth  commandment  forbiddeth,  whatsoever  is  prejudicial 
to  truth,  or  injurious  to  our  own  or  our  neighbour''s  good 
name. 

The  great  duties  required  in  this  commandment  are 
truth,  and  a  regard  to  reputation.  The  great  sins  forbid- 
den are  lying,  and  slander.  These  duties  and  sins  may 
be  subdivided  into  several  particulars. 

With  respect  to  truth,  this  commandment  requires  us  al- 
ways to  speak  it,  whether  in  giving  testimony  before  a  court 
of  justice,  in  common  conversation,  or  in  the  promises  we 
make  ;  and  also  to  defend  and  promote  the  truth  in  oth- 
ers. With  respect  to  lying  the  opposite  of  truth,  this 
commandment  forbids  all  falsehood,  whether  in  giving  ev- 


LYING.  323 

idence,  in  common  conversation,  or  in  making  promises. 
It  also  forbids  concealing  the  truth,  in  giving  evidence, 
when  we  are  bound  to  declare  the  whole  truth;  or  con- 
cealing it  though  not  called  upon  to  declare  it,  when  by 
such  concealment,  our  neighbour  may  be  injured.  And 
it  further  forbids,  knowingly  appearing  in  favour  of  an  un- 
just cause,  and  pleading  against  the  truth,  passing  unjust 
sentences  contrary  to  the  known  truth,  forgery,  hypocrisy, 
and  all  equivocation  and  mental  reservation. 

With  respect  to  reputation^  this  commandment  requires 
in  regard  to  our  own  good  name,  that  we  be  careful  to 
conduct  in  such  a  manner,  as  to  deserve  it,  and  then  that 
we  in  a  suitable  way  defend  it :  and  in  regard  to  the  good 
name  of  others,  it  requires,  that  we  love,  desire,  and  re- 
joice in  their  good  ;  that  we  sorrow  on  account  of  their 
infirmities  and  cover  them,  unless  their  o-ood  and  that  of 
the  public,  manifestly  require  that  they  should  be  made 
known;  that  we  defend  their  innocency  when  they  are 
unjustly  detained  ;  that  we  readily  receive  a  good  report, 
and  slowly  and  cautiously  admit  an  evil  report  concern- 
ing them  :  and  that  we  discourage  talebearers,  and  slan- 
derers. With  respect  to  reputation  this  commandment  for- 
bids, in  regard  to  our  own  good  name,  all  such  conduct  as 
may  justly  i-ijure  our  character  in  the  sight  of  the  world  ; 
in  regard  to  the  good  name  of  others,  it  forbids  all  slander- 
ing, I lack biting,  detracting,  talebearing,  unreasonable 
suspicions,  misconstruing  intentions,  words  and  actions, 
unnecessary  discovering  of  intirmities,  receiving  and  coun- 
tenancing evil  reports,  and  rejoiceing  in  the  disgrace  and 
infamy  of  others. 

Having  given  this  brief  and  general  view  of  this  com- 
mandment, we  shall  in  further  attending  to  it,  particularly 
treat  of  the  two  leading  sins  forbidden  by  it,  viz.  lying  and 
slander ;  and  in  doing  this  we  shall  naturally  attend  to  the 
contrary  duties. 

The  object  of  this  discourse  is  to  treat  of  the  sin  of 
Ijing. 

A  lie  may  be  defined  to  be  a  contradiction  of  our 
thoughts,  by  the  signs  we  make  use  of  to  express  them. — 
Agreeably  to  this  definition,  a  person  may  be  guilty  of  a  lie, 
when  at  the  same  time,  that  which  he  utters,  proves  even- 
tually to  be  true.  For  instance,  should  a  person  inform 
me  that  a  friend  would  visit  me  at  a  certain  time,  wheu  at 


324  SERMON    LXXXV. 

the  same  time,  he  had  no  reason  to  believe,  and  indeed 
did  not  heheve  that  the  event  would  take  place — in  such 
a  case,  should  the  event  foretold  take  place,  still  the  per- 
son who  foretold  it  would  be  gui  hy  of  a  lie,  because  his 
words  contradicted  the  thoughts  of  his  mind.  And  on  the 
other  hand  a  person  may  utter  that  which  is  not  really 
true,  provided  he  believes  it  to  be  true,  and  yet  not  be  guil- 
ty of  a  lie.  For  in  such  a  case,  his  thoughts  and  his  words 
would  agree,  his  words  would  be  the  index  of  his  mind, 
and  he  would  only  be  in  a  mistake  or  error.  Hence  when 
a  person  makes  to  another  a  promise  of  any  thing,  if  at  the 
timeof  promising  he  fully  intends  to  perform,  though  he 
afterwards  fail  to  fulfil  his  promise,  he"is  not  guilty  of 
a  lie,  though  he  may  be  criminal  in  other  respects.  Again 
a  person  may  be  guilty  of  lying  without  using  words, 
viz.  by  using  such  signs,  or  acting  in  such  a  manner,  pur- 
posely to  deceive,  as  does  deceive  another,  and  lead  him 
to  believe  what  is  not  true. 

And  here  while  illustrating  the  nature  of  lying,  we  may 
further  remark,  that  figurative  speeches,  such  as  meta- 
phors, allegories,  irony,  and  the  like,  though  not  literally 
true,  are  not  lies.  We  frequently  find  such  figures  used 
in  Scripture.  Thus  Christ  is  called  a  stone,  a  rock,  a 
vine,  &c  ;  and  the  trees  are  represented  as  going  forth  to 
anoint  a  king  over  them,  and  addressing  the  olive,  the  fig, 
the  vine,  and  the  bramble.  In  these  metaphors  and  al- 
legories, the  meaning  is  according  to  truth,  and  it  is  un- 
derstood, and  there  is  no  disagreement  between  the  mind 
of  the  speaker,  and  the  sense  he  would  convey.  And  fre- 
quently in  this  figurative  way,  instruction  is  conveyed 
more  intelligibly  and  forcibly,  than  if  the  expression  had 
been  literal.  In  irony  the  gesture  and  manner  of  speak- 
ing evidently  convey  the  meaning  of  the  mind;  so  that 
here  again,  there  is  no  disagreement  between  the  thoughts 
of  the  mind  and  the  signs  used  to  convey  them,  and  there- 
fore no  lie.  Of  this  manner  of  speaking  we  have  several 
instances  in  the  Scriptures. 

Lies  are  usually  divided  into  three  kinds. 

1.  Jocose^  or  those  which  are  told  with  a  design  to  a- 
muse  company,  without  any  intention  to  profit  or  hurt,  ei- 
ther ourselves  or  others. 

2.  Officious^  or  those  which  are  made  with  a  design 
to  excuse  or  to  promote  the  good  of  ourselves  or  others. 


LYING.  323 

3.  Pernicious  or  Malicious  made  with  a  design  to  injure 
others. 

With  respect  to  lies  of  the  last  class,  there  can  he  no 
dispute  as  to  th<^ir  criminality.  But  some  lax  casuists 
have  plead  in  favour  of  lies  of  tlie  two  former  classes,  and 
especially  of  the  second,  as  innocent. 

It  is  allowed,  there  are  different  degrees  of  guilt  attach- 
ed to  the  different  species  of  lying;  but  every  kind  is  sin- 
ful. The  Scriptures  everywhere  condemn  lying  with- 
out excepting  any  particular  kind.  A  lie  is  essentially 
w  rong,  and  therefore  cannot  be  made  right  without  de- 
stroying its  essence,  or  its  ceasing  to  be  a  lie.  A  lawful 
lie  is  as  palpable  a  contradiction,  and  as  great  an  absur- 
dity, as  to  say  a  lawful  sin,  or  a  sinless  sin. 

To  the  innocence  oi jocose  lying  in  particular,  we  may 
object,  that  truth  is  too  sacred,  and  too  important  to  the 
well  being  of  society,  ever  to  be  trilled  with  even  in  jest. 
Further  a  trifling  with  truth  in  jest,  has  a  tendency  to 
lessen  a  sense  of  its  sacredness,  and  therefore  to  render  it 
easier  for  persons  to  falsify  the  truth  in  a  more  important 
sense.  And,  again  I  believe,  that  a  practice  of  violating 
the  trutli,  even  in  jest,  will  lessen  a  person's  character,  in 
popular  estimation,  and  if  this  opinion  be  correct  the 
criminality  of  the  practice  is  confirmed  by  common 
sense. 

As  to  ojjicious  lies,  or  those  which  are  made  with  a  de- 
sign to  excuse  or  promote  the  good  of  ourselves  or  others 
ave  may  argue  their  criminality  from  the  words  of  the 
Apostle,  Rom.  iii.  8  ;  "As  we  be  slanderously  repor- 
ted, and  as  some  affirm  that  we  say,  let  us  do  evil,  that 
good  may  come  ;  whose  damnation  is  just."  The  princi- 
ple on  which  officious  lies  are  justified  is  that  they  are 
made  for  a  good  end,  and  that  the  end  justifies  the  means. 
This  is  the  very  principle  that  the  Apostle  condemns  in 
the  passage  just  quoted.  vSome  had  reported  that  (he 
Apostle  himself  preached  this  doctrine  ;  but  he  repelled 
the  charge,  and  called  it  a  slander;  and  further  decla- 
red their  damnation  to  be  just,  who  acted  upon  this  prin- 
ciple. 

Having  thus  explained  the  nature  and  pointed  out  the 
different  kinds  of  lying,  we  proceed  to  prove  the  evil  of 
this  sin. 

I.  It  is  contrary  to  the  moral  character  of  God,     What- 


326  SERMON    LXXXV. 

soever  is  contrary  to  God's  moral  character,  as  he  is  inii- 
jiitelv  excellent,  must  have  an  intrinsic  deformity.  Now 
truth  is  an  essential  perfection  of  God.  He  is  "  a  God  of 
truth ;"  Deut.  xxxii.  4.  ''  Abundant  in  truth  ;"  Ex.  xxxiv. 
6.  ''•  God  is  not  a  man  that  he  should  lie,  neither  the  son 
of  a  man,  that  he  should  repent ;  halh  he  said  and  shall 
he  not  do  it  ?  or  hath  he  spoken  and  shall  he  not  make  it 
good  ;"  Num.  xxiii.  19.  He  is  a  "  God  that  cannot  lie  ;" 
Tit.  i.  2.  Such  is  the  character  of  God  as  given  to  us  in 
the  Scriptures.  Truth  is  an  essential  perfection  of  God  ; 
and  a  he  is  directly  the  opposite.  This  teaches  us  the 
evil  of  lying,  and  its  odiousness  in  the  sight  of  God,  v^ho 
has  an  infinite  love  to  his  perfections,  and  by  consequence 
an  infinite  hatred  of  what  is  opposed  to  them,  and  there- 
fore has  an  infinite  love  to  truth  and  an  infinite  hatred  of 
a  lie. 

2.  The  wickedness  of  lying  is  proved  by  its  contrarie- 
ty to  that  pattern  of  excellence  Christ  Jesus,  who  is  pro- 
posed to  us  in  the  gospel  for  our  imitation,  and  whose 
temper  and  conduct,  it  is  our  duty  to  imitate  as  far  as  they 
are  imitable.  The  Scriptures  speak  of  him  as  "  true;" 
Mat.  xxii.  16.  As  "  the  faithful  and  true  witness;"  Rev. 
iii.  14.  As  "full  of  grace  and  and  truth;"  John  i.  14. 
and  as  "  the  truth;"  John  xiv.  6. 

3.  A  lie  assimilates  us  to  Satan,  whose  character  is  di- 
rectly the  reverse  of  every  thing  that  is  excellent.  Christ 
spake  of  him,  John  viii.  44  ;  as  follows  ;  "  He  was  a  mur- 
derer from  the  beginning,  and  abode  not  in  the  truth,  be- 
cause there  is  no  truth  in  him.  When  he  speaketh  a  lie, 
he  speaketh  of  his  own  ;  for  he  is  a  liar,  and  the  father  of 
it."  From  this  text  we  learn,  with  whom  lying  originated, 
and  after  whom  liars  copy.  The  devil  is  the  father  of 
lies,  after  liim  liars  copy,  and  to  him  are  they  by  this  prac- 
tice assimilated. 

4.  Another  argument  to  prove  the  wickedness  of  this 
practice,  is,  that  the  word  of  God  expressly  forbids  lying, 
and  requires  truth  its  opposite;  as  in  the  following  texts; 
"Behold  thou  desirest  truth  in  the  inward  parts;"  Ps.  li. 
6.  "Ye  shall  not  he  one  to  another;"  Lev.  xix.  1 1.  "These 
things  dolh  the  Lord  hate,  a  lying  tongue,  a  false  witness 
that  speaketh  lies."  Prov.  vi.  16.  17, 19.  "Lying  lips  are 
an  ai'omination  to  the  Lord:  but  they  that  deal  truly  are 
his  delight;"  Prov.  xii.  22.     "Putting  away  lying,  speak 


LYING.  327 

every  manlnilh  with  his  neighbour;  for  we  arc  members 
one  of  another;"  Eph.  \v.  25.  •'  Lie  not  one  to  another;" 
Col.  iii.  9.  These  are  some  out  of  many  texts  in  Scrip- 
ture, which  we  find  on  this  subject,  and  they  phiinly  teach 
that  it  is  our  duty  to  speak  the  truth,  and  that  lying  is  a 
great  sin. 

And  here  it  may  be  important  to  notice  some  examples 
in  Scripture  of  holy  men  appearing  to  violate  this  pre- 
cept of  the  moral  law.  And  this  is  the  more  necessary, 
because  the  examples  of  such  are  sometimes  construed 
into  a  license  to  sin.  But  before  these  examples  are  ad- 
duced, it  will  be  proper  to  remark  that  "  there  is  not  a 
just  man  upon  earth,  that  doeth  good,  and  sinneth  not;" 
Eccl.  vii.  20.  The  Scripture  saints  were,  with  all  their 
excellencies,  but  imperfect  men.  And  their  fuihngs  are 
faithfully  recorded,  not  for  our  imitation,  but  to  show  us 
the  weakness  of  human  nature,  and  as  cautions  to  those 
who  think  they  stand,  to  take  heed  lest  they  fall.  Jacob's 
conduct  in  obtaining  his  fathers  blessing  cannot  be  justi- 
fied. It  is  by  no  means  certain  that  he  was  at  that  time 
a  renewed  person ;  but  if  he  was,  his  conduct  in  that  af- 
fair was  a  blot  upon  his  character  as  a  pious  man.  He 
was  guilty  of  a  lie  in  declaring  himself  to  be  Esau.  And 
God  permitted  him  to  receive  the  blessing,  not  as  the  re- 
ward, or  in  approbation  of  his  deceit ;  for,  for  this  he  was 
severely  chastised  in  the  disasters  which  afterwards  be- 
fell him  ;  but  in  pursuance  of  his  sovereign  purpose,  that 
the  elder  should  serve  the  younger.  The  conduct  ofRa- 
hab,  in  declaring  concerning  the  spies,  whom  she  had 
concealed,  that  they  had  gone  out  another  way,  cannot 
be  justified.  She  also  was  guilty  of  a  falsehood.  And 
although  the  Apostle  in  the  epistle  to  the  Hebrews,  speaks 
in  commendation  of  her ;  yet  it  was  not  for  her  deception : 
but  for  her  faith  in  the  threatnings  of  God  against  her  de- 
voted city ;  and  for  her  love  and  hospitality  towards  the 
people  of  God.  We  must  form  the  same  judgment,  con- 
demning the  conduct  of  David  in  what  he  said  to  Aliime- 
lech  the  priest  at  Nob ;  and  also  in  his  feigning  himself 
mad  before  Achish  king  of  Gath ;  and  on  another  occa- 
sion telling  him  that  he  had  been  against  the  South  of 
Judah,  when  he  had  been  spoiling  other  nations. 

But  there  are  several  instances  in  Scripture,  wherein 
there  may  appear  to  have  been  a  departure  from  truth  in 


328  SERMON    LXXXV. 

good  men,  when  indeed  there  was  not.  EHsha  did  not 
lie,  when  he  told  the  Syrian  soldiers,  who  were  in  search 
of  him,  "  This  is  not  the  way,  neither  is  this  city ; 
follow  me,  and  1  will  bring  you  to  the  man  whom  ye  seek;" 
2  Kings  vi.  19.  For  he  had  come  out  of  the  city,  whith- 
er they  were  about  entering,  and  if  they  had  gone  on  in 
the  way  they  were  going,  they  would  not  have  found 
him ;  and  according  to  his  promise,  he  did  bring  them  to 
the  man  whom  they  sought;  for  after  he  had,  to  show 
them  how  easy  it  was  for  God  to  turn  their  counsels  into 
foolishness,  led  them  to  Samaria,  he  discovered  himself  to 
them.  It  is  true,  he  did  not  tell  them  the  whole  truth  ; 
but  this  he  was  not  bound  to  do.  Again,  Micaiah  the 
prophet,  did  not  lie,  when  he  told  king  Ahab,  in  answer 
to  his  question,  "  shall  we  go  against  Ramoth-Gilead  to 
battle,  or  shall  we  forbear }  Go  and  prosper :  for  the 
Lord  shall  deliver  it  into  the  hand  of  the  king;"  1  Kings 
xxii.  15.  For  he  probably  spake  ironically  and  was  thus 
understood  by  the  king.  Paul  also  may  be  vindicated 
from  the  charge  of  telling  a  lie,  when  in  reply  to  the 
charge  of  revihng  Ananias  the  high-priest,  he  said,  "I 
wist  not  that  he  was  the  high-priest :"  Acts,  xxiii.  5.  For 
we  may  suppose  that  he  did  not  know  that  he  was  the 
high-priest.  It  was  a  confused  assembly,  and  it  is  proba- 
ble that  neither  the  place  in  which  the  high-priest  sat,  nor 
his  dress,  at  this  time  designated  him ;  and  Paul  had  be- 
come a  stranger  at  Jerusalem ;  and  the  high-priest  in 
these  times  of  tumult  was  frequently  changed.  But  if  he 
did  know  him,  he  may  have  meant  by  the  expression,  that 
he  did  not  acknowledge  hini  as  the  Lord's  high-priest. 

With  respect  to  such  instances  in  Scripture  as  have  al- 
ready been  cited,  I  would  only  further  observe,  that  most 
of  them^can  be  vindicated  from  the  charge  of  falsehood; 
and  wherever  this  cannot  be  done,  their  conduct  must  be* 
condemned,  in  these  particulars,  and  is  not  to  be  consid- 
ered as  an  example  for  our  imitation.  The  Scriptures, 
while  they  contain  the  record  of  their  conduct,  in  these 
instances,  no  where  commend  it;  but  on  the  contrary  fre- 
quently prohibit  and  condemn  all  lying,  and  no  where 
give  the  least  license  to  the  indulgence  of  this  sin. 

5.  Another  argument  against  lying  may  be  drawn  from 
this  consideration,  that  it  is  a  perversion  of  the  faculty  of 
speech.     The  power  of  speech  was  given  to  us   by  the 


LYING.  329 

Creator  to  be  a  means  of  communicating  to  others  the 
thoughts  of  our  minds.  When  therefore  we  use  this  pow- 
er for  a  contrary  purpose,  we  pervert  and  abuse  the  gift 
of  God,  which  is  certainly  an  evil  thing. 

6.  Lying  is  injurious  to  the  interests  of  civil  society. 
This  the  Apostle  intimated,  when  he  urged  as  a  motive 
to  speak  the  truth ;  "  for  we  are  members  one  of  anoth- 
er ;"  f]ph.  iv.  25.  Truth  between  man  and  man  is  the 
bond  of  social  union — without  this,  men  would  place  no 
confidence  in  one  another;  and  a  general  departure  from 
truth  would  occasion  the  greatest  confusion,  disorder  and 
unhappiness  in  society.  Therefore  lying  is  a  very  great 
evil.  Indeed  it  has  been  considered  so  pernicious  to  the 
interests  of  civil  society,  that  among  the  ancient  Romans, 
it  is  said  to  have  been  punished  with  death. 

7.  Another  argument  against  lying  may  be  drawn  from, 
a  regard  to  our  own  character.  Notwithstanding  the  de- 
pravity of  mankind,  this  vice  has  been,  and  still  is,  in  a 
peculiar  manner,  branded  with  infamy  by  popular  opinion. 
Even  they,  w  ho  are  themselves  addicted  to  lying,  are  anx- 
ious to  have  others  speak  the  truth,  and  will  esteem  a  liar 
less  than  a  man  of  approved  veracity.  Yea,  lying  is  so 
base  a  vice  in  popular  estimation,  that  liars  themselves 
cannot  bear  to  be  called  by  the  name.  A  greater  affront 
can  scarcely  be  given  to  a  person  than  to  call  him  a  liar; 
nor  will  any  affront  be  sooner  resented.  Now,  if  the  name 
be  so  odious,  the  thing  itself  must  be  far  more  so.  Solo- 
mon said  '•  The  lip  of  truth  shall  be  established  forever: 
but  a  lying  tongue  is  but  for  a  moment;''  Prov.  xii.  19. 
The  truth  of  this  saying  our  own  observation  has  doubt- 
less confirmed.  Whatever  advantage  a  person  may  gain 
by  falsehood,  if  he  is  detected  as  is  generally  the  case,  his 
advantage  will  be  but  momentary:  he  purchases  it  at  the 
expense  of  his  reputation,  which  he  will  not  easily  re- 
deem. For  being  once  detected  in  a  falsehood,  he  will 
be  viewed  with  suspicion,  and  will  scarcely  gain  belief 
when  he  speaks  the  truth. 

a.  Once  more,  the  evil  nature  of  this  sin  is  proved  by 
this  consideration,  unless  it  is  repented  of  and  forsaken, 
it  will  bring  down  the  wrath  of  God  upon  the  person 
guilty  of  it,  and  issue  in  his  everlasting  destruction.  Thus 
we  read,  "  thou  (that  is  the  Lord)  shalt  destroy  them  that 
speak  leasing;"  that  is  falsehood;  Ps.  v.  6.  "  For  our?*' 
VOL.  u.  12 


330  SERMON    LXXXV. 

ing  and  lying  which  they  speak,  consume  them  in  wrath;" 
Ps.  Lix.  12,  13.  "  He  that  speaketh  lies  shall  not  escape- 
he  that  speaketh  lies  shall  perish ;"  Prov.  xix.  5,  9.  'There 
shall  in  no  wise  enter  into  it  (that  is  the  heavenly  Jerusa- 
lem) any  thing  that  maketh  a  lie ;"  Rev.  xxi.  27.  "  With- 
out are,  whosoever  loveth  and  maketh  a  lie ;"  Rev.  xxii. 
15.  "All  liars  shall  have  their  part  in  the  lake  which 
burnetii  with  fire  and  brimstone ;  which  is  the  second 
death ;"  Rev.  xxi.  8.  Such  are  the  threatenings  of  the  God 
of  truth  against  those  who  practice  the  sin  of  lying;  and 
such  is  the  doom  of  liars.  God  will  destroy  them ;  he 
will  consume  them  in  wrath;  they  shall  not  escape;  they 
shall  perish ;  they  shall  be  shut  out  of  heaven ;  and  they 
shall  have  their  part  in  the  lake  which  burneth  with  fire 
■and  brimstone. 

How  odious  and  how  dangerous  is  this  sin  !  It  is  con- 
trary to  the  character  of  God,  and  the  example  of  Christ. 
It  likens  a  person  to  Satan.  It  is  a  violation  of  God's  law 
repeatedly  expressed.  It  is  a  perversion  of  the  faculty 
of  speech.  It  is  injurious  to  the  interests  of  civil  society. 
It  is  ruinous  to  character,  and  exposes  to  the  contempt  of 
men  in  this  world.  And  it  will  unless  repented  of  and 
forsaken,  assuredly  draw  down  the  vengeance  of  God  on 
ihe  person  guilty  of  it,  and  issue  in  his  everlasting  des- 
truction in  the  future  world.  "  Such  a  horrid  monster 
(says  one*)  is  this  vice  in  all  its  shapes,  that  it  needs  only 
to  be  seen,  that  it  may  be  hated — only  to  be  discovered 
that  it  may  be  detested.  What  a  detestable  wretch 
then  is  a  liar!  suspected  by  all,  despised  by  the  good, 
the  contempt  of  the  bad,  a  coward  through  lite,  a  monster 
in  death,  and  a  miserable  outcast  in  eternity." 

Are  there  any  present  addicted  to  this  sin  ?  Let  them 
reflect  on  these  things,  and  be  filled  with  an  abhorrence 
of  this  vice,  repent  of  it,  and  forsake  it.  This  sin  as  well 
as  others  w^ll  be  forgiven  on  true  repentance. 

And  let  What  has  been  said,  influence  us  all,  ever,  sa- 
credly to  adhere  to  the  truth  in  all  our  intercourse  with 
the  world.  Let  us  carefully  guard  against  the  causes 
which  may  lead  to  this  sin ;  such  as  pride  and  vanity, 
which  may  tempt  to  magnify  relations  concerning  our- 
selves, covetousness   which  may  excite  to  falsehood  for 

*Sec  Churchman'' s  Mag.  vol.  2.  pag.  280. 


EVIL    SPEAKING.  331 

the  sake  of  gain,  distrust  of  the  Lord  which  doubtless  of- 
ten leads  to  lying  to  avoid  some  threatening  calamity,  the 
fear  of  man  which  bringeth  a  snare,  and  those  crimes 
which  are  esteemed  peculiarly  disgraceful  among  men, 
and  which  tempt  the  perpetrators  to  falsehood  to  prevent 
their  discovery.  And  let  us  always  remember,  when 
tempted  to  swerve  from  the  truth,  that  God  seeth  us,  and 
knoweth  our  hearts — that  although  we  may  deceive  men, 
we  cannot  deceive  him ;  and  that  by  lying,  to  prevent  dis- 
covery from  men,  we  run  into  a  far  greater  evil,  by  sub- 
jecting ourselves  to  the  wrath  of  Ciod. 

May  the  Lord  write  his  law  upon  our  hearts;  and  es- 
pecially may  he  till  us  witli  an  abhorrence  of  lying,  and  a 
love  of  truth ;  and  by  his  grace  help  us  ever  to  adhere 
to  the  truth — Amen. 


SERMON  LXXXVI. 

EVIL     SPEAKING. 
JAMES    IV.    IL    FIRST    CLAUSE. 

"  Speak  not  evil  one  of  another,  brethren^ 


At  the  time  when  James  wrote  this  epistle,  the  sins  of 
the  tongue  appear  to  have  been  very  prevalent.  Hence, 
in  his  epistle,  he  several  times  spake  of  the  sins  commit- 
ted by  the  tongue,  and  pointed  out  their  evils,  and  warn- 
ed against  them.  The  sins  committed  by  the  tongue  are  nu- 
merous. Blasphemy,  perjury,  profane  swearing,  cursing, 
lying,  and  many  others  belong  to  this  class  ;  as  also  does 
speaking  evil  of  our  neighbour.  It  was  against  the  last 
mentioned  sin  of  the  tongue  that  James  exhorted  in  our 
text     "  Speak  not  evil  one  of  another,  brethren." 

This  exhortation  is  addressed  to  us,  and  we  have  need 
of  it,  as  well  as  those  to  whom  the  Apostle  wrote.  Evil 
speaking  is  a  sin,  to  which  mankind  have  always  had  a 
propensity ;  and  perhaps  few  sins  have  done,  or  do,  much 


332  SEKMON  LXXXVI. 

more  mischief  in  society  than  this.  Persons  indulge  theni^ 
fcelves  in  this  vice  from  different  causes.  In  some  it  ari- 
ses from  a  barrenness  of  mind  ;  their  knowledge  scarcely 
extends  beyond  the  scandals  of  the  day,  and  they  would 
have  nothing  to  say  in  company,  if  they  were  not  to  talk  of 
what  they  have  seen  and  fieard  about  their  neighhours. 
In  some  it  arises  from  a  fondness  of  telling  news,  connect- 
ed with  a  lively  fancy,  and  a  love  of  the  marvellous,  which 
prompts  them  to  embellish  their  tale  by  making  some  ad- 
ditions, to  what  they  really  heard  or  saw.  And  in  some  it 
arises  from  an  envious,  censorious,  or  malicious  disposi- 
tion, which  delights  in  injuring  others.  All  who  indulge 
in  evil  speaking  from  any  of  these  causes,  are  ciminal, 
though  they  are  the  most  criminal  who  are  influenced  by 
the  last  mentioned  cause. 

Evil  speaking  belongs  to  the  sins  forbidden  by  the  ninth 
commandment.  Under  evil  speaking  are  included  a  num- 
ber of  particulars,  such  as  detraction,  slander  or  calum- 
ny, back-biting,  and  tale-bearing  or  tatthng.  Detraction 
signifies  the  telling  such  things  of  another  as  may  take 
from  his  reputation,  or  lessen  his  character.  Slander  or 
calumny  signifies  charging  a  person  falsely  with  some- 
thing disgraceful,  whether  it  l)e  done  in  his  presence  or 
absence.  Back-biting  is  a  speaking  to  the  injury  of  our 
neighbour  behind  his  back,  or  when  he  is  absent.  And 
tale-bearing  or  tattling  is  a  carrying  those  things  we  see 
and  hear  in  one  house  or  company  to  another,  or  a  tell- 
ing others  what  we  have  heard  their  neighbours  say  of 
them. 

Speaking  evil  of  others,  when  what  we  say,  we  know  to 
be  false  or  in  any  degree  false,  being  exaggerated  beyond  * 
the  truth,  as  is  almost  always  the  case  with  the  true  sto- 
ries which  go  from  hand   to   hand,  is  wrong.     Such    evil' 
speaking  is  not  only  detraction  but  lying,  and  therefore  is 
a  complicated  wickedness.     Again  it  is  wrong  to   speak- 
to  the  injury  of  others,  when  we  believe  what  we   say  is  ■ 
true,  unless  the  fact    be  clearly   ascertained.     A  man's 
character  is  very  dear  and    of  great   importance   to   him, 
and  we  ought  never  to  say  any  thing  to  the   injury  of  his 
character,  unless  we  are  sure  of  its  truth  ;  for  it   may    be 
false,  and  then  we  would  be  the   instruments  of  blasting 
the  reputation  of  the  innocent.     Have  we  heard    it  frorii- 
others  ?  they  may  be  prejudiced,  or  they  may  be  under: 


EVIL  SPEAKING.  333 

a  mistake,  or  they  may  have  intended  to  slander,  or  they 
may  be  too  credulous,  and  may  have  taken  up  the  re- 
port without  sufficiently  investigating  whether  it  was  foun- 
ded  in  truth.  Have  we  taken  up  the  story  from  com- 
mon fame,  and  do  we  relate  it  on  this  authority  ?  it  is  cer- 
tain that  common  fame  is  a  very  great  liar.  We  have  oiten 
known  stories  which  have  been  industriously  circulated, 
and  firmly  believed,  prove  to  be  untounded,  when  they 
have  been  investigated.  The  history  of  judicial  pro- 
ceedings,  furnish  numerous  instances  in  confirmation  of 
the  trutli  of  this  remark.  And  it  has  often  been  proved 
ilmt  accusations  which  tended  to  blast  a  man's  character, 
were  false,  when  evidence  was  exceedingly  strong  against 
him.  For  instance,  evidence  was  exceedingly  strong 
against  Joseph,  when  he  was  accused  by  his  mistress  to 
Fotiphar;  for  she  had  his  garment  in  her  possession  as  a 
proof  of  his  guilt.  Such  instances  teach  us  that  we  ought 
lo  proceed  with  extreme  caution,  in  taking  up,  and  cir^ 
culating  an  evil  report  to  the  injury  of  our  neighbour. — 
Agiin,  when  we  are  convinced,  that  a  person  has  been 
guilty  of  doing  thatwliichis  wrong;  when  we  have  been 
eye  or  ear  witness  of  his  wickedness,  or  have  such  a  clear 
evidence  of  it  as  leaves  no  room  to  doubt,  still  it  is  wrong 
to  divulge  what  we  know,  except  under  certain  circum- 
stances. To  tell  it  through  malace  or  envy^  with  a  design 
lo  injure  our  neighbour  ;  or  to  divulge  it  merely  to  gratify 
a  propensity  to  tattle  and  tell  news,  is  wrong.  But  if, 
while  we  pity  our  neighbour,  and  are  sorry  for  his  con- 
duct, we  divulge  his  failings  for  his  good,  or  for  the  pub- 
lic good,  or  for  our  own  defence  or  the  defence  of  the  in- 
nocent, our  conduct  is  correct.  It  may  sometimes  be  ne- 
cessary for  the  reformation  of  the  offender  that  his  crimes 
be  divulged ;  but  in  this  case  we  ought  first  to  use  pri- 
vate means,  to  lead  him  to  repentance  and  reformation, 
and  not  to  expose  him  in  public,  until  private  means  have 
failed.  Sometimes  the  public  good  may  require  that  a 
manV  crimes  should  be  divulged,  that  he  may  be  brought 
to  justice,  thai  the  public  may  be  put  on  their  guard  a- 
gainst  him,  and  that  he  may  be  prevented  fi'om  doing 
more  mischief.  And  sometimes  the  innocent,  and  even 
we  ourselves  may  be  charged  with  crimes  which  we  know 
have  been  committed  by  another  person — m  such  a  case 
it  is  correct, and  our  dutv  to  discover  the  guilty,  that  the  in- 


;j34  SERMON    LXXXVl. 

nocentmay  be  cleared.  But  except  in  these  cases,  vi>here 
the  reformation  of  the  oifender,  or  the  public  good, 
or  the  clearing  of  the  innocent  require  it,  it  is  wrong  to 
report  even  the  truth  to  the  hurt  of  our  neighbour  ;  and 
much  more  is  it  wrong,  readilj  to  take  up  an  evil  report  of 
our  neighbour,  and  spread  it  without  any  certainty  wheth- 
er it  be  true  or  false ;  and  still  worse  is  it  to  invent  sland- 
erous tales  concerning  others,  and  propagate  them  to  the 
injury  of  their  good  name. 

But  alas  !  there  are  many  in  our  world  who  act  thus. — 
There  are  many,  who  invent  falsehoods  respecting  oth- 
ers, and  with  a  malignant  pleasure  tell  them  to  gratify  a 
malicious,  revengeful,  or  envious  disposition.  There  are 
Uiduy  who  ascribe  their  neighbour's  conduct  to  bad  mo- 
tives, and  undertake  to  judge  and  condemn  them.  There 
are  many  who  unwillingly  receive  a  good  report  concern- 
ing their  neighbour  ;  but  who  eagerly  receive,  and  read- 
ily believe,  and  with  satisfaction  spread,  an  evil  report* 
1  here  are  many  who  say  behind  a  neighbour's  back 
what  they  would  not  dare  to  say  to  his  face  ;  and  often 
too,  preface  what  they  say  with  making  some  observations 
ia  his  praise,  and  then  expressing  their  sorrow  that  he  has 
acted  thus,  and  thus,  in  a  particular  instance  ;  when  their 
preface  and  their  feigned  sorrow  are  only  intended  to 
render  their  slander  the  more  palatable,  and  inflict  the 
deeper  wound  on  his  reputation.  There  are  many  who 
thus  stab  their  neigbour  in  secret,  and  he  knows  not 
whence  the  blow  comes,  or  how  to  meet  it  and  defend 
his  injured  character.  The  midnight  assassin  is  but  a 
shade  more  guilty  than  such  an  one  ;  for  he  that  murders 
my  reputation,  might  almost  as  well  take  my  life.  And 
there  are  many  who  go  from  house  to  house  and  from 
company  to  company,  and  carry  with  large  additions  what 
they  have  heard  dropped  in  an  unguarded  moment,  with- 
out any  intention  of  injuring  another.  If  it  were  possible, 
our  doors  ought  to  be  shut  against  such  tattlers,  and  tale- 
bearers ;  and  they  ought  to  be  excluded  the  social  cir- 
cle, that  they  may  not  disturb  the  peace  of  society. 

The  wickedness  of  evil  speaking  may  be  proved  from 
several  considerations. 

1.  It  is  directly  opposed  to  that  charity  or  love  towards 
our  neighbour,  which  is  frequently  enjoined  in  Scripture. 
We  are  commanded,  '•  Thou  shalt  love  tliy   neighbour  as 


EVIL    SPEAKING.  335 

thyself;"  Mat.  xix.  19.  "  Alllhings  whatsoever  ye  would 
that  men  should  do  to  you  do  ye  even  so  to  them  ;"  Mat. 
vii.  12.  Evil  speaking  is  doubtless  opposed  to  these  pre- 
cepts. Slanderers  and  back- biters,  certainly,  would  not 
be  willing  that  the  same  liberty  should  be  taken  with  their 
characters,  as  they  take  with  those  of  others.  And  it 
would  be  a  good  rule,  under  which  always  to  act,  when 
prompted  to  talk  to  the  injury  of  our  neighbours,  not  to 
say  any  thing,  but  what  we  would  be  willing  they  should 
say  of  us  with  equal  foundation.  If  this  rule  were  univer- 
sally adhered  to,  there  would  be  but  very  little  evil  speak- 
ing in  our  world,  and  but  few  of  those  many  evils  which 
now  arise  in  society  from  talking  about  others.  Again,  we 
are  tauglit  in  the  Scriptures  that  "  love  worketh  no  ill  to 
his  neighbour."  Rom.  xiii.  10.  And  that,  that  clmrity 
without  which  we  are  nothirig,  "  suffereth  long,  and  is 
kind,  envieth  not,  thinketh  no  evil,  rejoiceth  not  in  iniqui- 
ty, but  rejoiceth  in  the  truth,  believeth  all  things,  hopeth 
all  things  ;"  1  Cor.  xiii.  4,  5,  6,  7.  Of  this  charity  or 
love  to  our  neighbour,  evil  speaking  is  a  breach.  Fui" 
ther,  we  are  exhorted — "  Put  on  therefore  (as  the  elect  of 
God  holy  and  beloved)  bowels  of  mercies,  kindness,  for- 
bearing one  another.  And  above  all  things,  put  on  char- 
ity which  is  the  bond  of  perfectness  ;"  Col.  iii.  12,  13, 
14.  "  And  be  ye  kind  one  to  another,  tender  hearted 
forgiving  one  another;  Eph.  iv.  32.  "  And  walk  in  love, 
as  Christ  also  hath  loved  us."  Eph.  v.  2.  Most  assured- 
ly evil  speaking  is  directly  the  opposite  of  the  duties  en- 
joined in  these  texts,  aid  therefore  must  be  wrong. 

2.  Evil  speaking  is  forbidden  not  only  by  consequence 
drawn  from  required  duties,  l)ut  also  expressly,  and  this 
too  repeatedly,  as  in  the  following  texts.  In  the  law  of 
Moses  we  read, "  thou  slialt  not  raise  a  false  report ;  Ex. 
xxiii.  1.  "  Thou  shalt  not  go  up  and  down  as  a  tale-bearer 
among  thy  people  ;"  Lev.  xix.  1 6. 

The  Psalmist  describing  a  good  man,  said,  "  He  that 
back-bitethnot  with  his  tongue,  nor  doth  evil  to  his  neigh- 
bour, nor  taketh  up  a  reproach  against  his  neighbour." 
Ps.  XV.  3.  In  another  place  he  gave  the  following  as  a 
trait  in  the  character  of  the  wicked  man,  "  Thou  sittest 
and  speakest  against  thy  brother  :  thou  slanderest  thine 
own  mother's  son ;"  Ps.  l.  20.  Again,  speaking  in  his 
character  of  civil  ruler,  he  said,  "  Whoso  privily  slander* 


336  SERMON    LXXXVI. 

eth  his  neighbour,  him  will  I  cut  off;"  Ps.  ci.  5.  And  in 
another  place  he  snid,"  let  not  an  evil  speaker  be  estab- 
lished in  the  earth ;""  Ps.  cxL.  11.  Solomon  said, "a wick- 
ed man  walkcth  with  a  froward  mouth.  Frowardness  is  1n 
his  heart,  he  deviseth  mischief  continually,  he  soweth 
discord.  These  six  things  doth  the  Lord  hate;  jea,  se- 
ven are  an  abomination  unto  him."  One  of  them  is, ''him 
that  soweth  discord  among  brethren  ;"  Prov.  vi.  12.  14, 
16,  19.  "  He  that  hideth  hatred  with  lying  lips,  and  he 
that  uttereth  a  slander,  is  a  fool;"  Prov.  x.  18.  "A 
froward  man  soweth  strife,  and  a  whisperer  separateth 
chief  friends  ;"  Prov.  xvi.  28.  Paul  in  that  dreadful  cat- 
alogue of  the  sins  of  the  gentiles,  whom  God  had  given 
over  to  a  reprobate  mind,  contained,  Rom.  i.  29,  &:c.  in- 
cluded "  whisperers,  and  back-biters."  He  exhorted  the 
Ephesians, "  Let  all  bitterness,  and  wrath,  and  anger,  and 
clamour,  and  evil  speaking,  be  put  away  from  you  ;"  Eph. 
iv.  31.  And  he  exhorted  Titus  to  remind  his  hearers, 
"  To  speak  evil  of  no  man,  to  be  no  brawlers  ;"  Tit.  iii. 
2.  And  Peter  exhorted,  "  laying  aside  all  evil  speakings;" 
1  Pet.  ii.  1. 

These  texts  show  that  the  sin  of  which  we  are  treating 
is  repeatedly  forbidden  in  the  word  of  God. 

3.  Another  reason  against  evil  speaking  is,  that  it  is  as- 
suming the  prerogative  of  judging  and  condemning  which 
does  not  belong  to  us  ;  and  this  too  contrary  to  all  justice, 
without  hearing  the  accused  party.  Evil  speakers,  of- 
tentimes and  generally  decide  that  a  man  has  done  wrong 
without  waiting  to  hear  his  defence  ;  and  having  thus  par- 
tially judged  that  he  has  done  wrong,  they  proceed  to 
pronounce  him  a  bad  man,  and  to  condemn  hjm  to  a  loss 
of  reputation,  and  to  execute  the  sentence,  by  proclaim- 
ing to  the  world  as  true,  the  opinion  they  have  formed  of 
his  character.  This  is  contrary  to  the  universally  ac- 
knowledged principles  of  justice.  A  man  may  deserve 
to  have  property  taken  from  him  ;  but  no  individual  has 
a  right  to  take  it  away  ;  he  cannot  be  deprived  of  it,  until 
the  cause  has  been  tried  in  a  court  of  justice,  and  after 
having  had  an  opportunity  to  defend  himself,  has  had  a 
decision  given  against  him.  And  cannot  a  man's  proper 
ty  be  justly  wrested  from  him  by  individuals,  nor  by  the 
•public,  without  an  opportunity  of  defending  himself?  And 
can  individuals  have  a  rio;ht  to  take   a  man's  crharacter 


EVIL  SPEAKING.  337 

irom  him,  as  slanderers  and  back-biters  do,  without  giv- 
ing him  an  opportunity,  first,  to  defend  himself?  It  can- 
not be  that  they  can  justly  do  this.  For  character  is  of 
as  much  and  more  importance  than  property. 

This  rash  and  private  judging  and  condemning,  of 
which  evil  speakers  are  guilty,  is  frequently  condemned 
in  the  Scriptures.  Thus  immediately  following  our  text, 
we  read,*'  He  that  speaketh  evil  of  hisbrother,  and  judg- 
eth  his  brother,  speaketh  evil  of  the  law  and  judgeth  the 
law  :  but  if  thou  judge  the  law,  thou  art  not  a  doer  of  the 
law,  but  a  judge.  There  is  one  lawgiver,  who  is  able  to 
save  and  to  destroy  :  who  art  thou  that  judgcstanother."  To 
the  same  purpose  our  Saviour  spake,  "  Judge  not,  that  ye 
be  not  judged.  For  with  what  judgment  ye  judge,  ye 
shall  bejudged  :  and  with  what  measure  ye  mete,  it  shall 
be  measured  to  you  again.  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's  eye,  but  considerest  not  the 
beam  that  is  in  thine  own  eye.'^"  Mat.  vii.  1,  2,  3.  And 
Paul  said,  "Thou  art  inexcusable,  O  man,  whosoever  thou 
art  that  judgest  ;  for  wherein  thou  judgest  another  thou 
condemnest  thyself;  for  thou  that  judgest,  dost  the  same 
things;"  Rom.  ii.  1.  "  Who  art  thou  that  judgest  anoth- 
er man's  servant  ?  To  his  own  master  he  standeth  or  fal- 
leth  ;"  Rom.  xiv.  4.  "  Judge  nothing  before  the  time,  un- 
til the  Lord  come,  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  counsels 
of  the  hearts ;"  1  Cor.  iv.  .5.  These  texts  evidently 
teach,  that  we  ought  to  be,  at  least  very  cautious 
about  ascribing  the  actions  of  men  to  bad  motives, 
and  forming  a  bad  opinion  of  their  conduct ;  and  that 
we  ought  to  avoid  all  rash  and  precipitate  judg- 
ment, and  much  more  expressing  such  a  judgment 
to  the  disadvantage  of  others.  Hence,  in  these  verses; 
evil  speaking  is  evidently  condemned ;  and  it  is  in- 
timated that  those  who  speak  evil  of  others,  are  often- 
times guilty  themselves  of  tliose  very  things,  which  they 
so  severely  censure  in  others,  and  we  have  reason  to 
believe  that  generally,  they  who  are  most  forward  to  scan- 
dalize their  neighbours,  are  most  guilty  themselves.  They 
behold  the  mote  in  their  brother's  eye,  but  consider  -not 
the  beam  that  is  in  their  own  eye.  "  Thou  hypocrite 
(said  our  Saviour  to  such)  first  cast  out  the  beam  out  of 
thine  own  eye  ;  and  then  shalt  thou  see  clearly  to  cast  out 

VOL.   IT.  4.*i 


338  SERMON    LXXXVI. 

the  mote  out  of  thy  brother's  eye  ;"  Mat.  vli.  5.  If,  my 
hearers,  we  were  to  look  more  at  ourselves,  we  would  pro- 
bably see  less  reason  to  be  dwelling  on  our  neighbour's 
faults. 

4.  Another  reason  against  speaking  evil  of  others,  is 
the  evil  consequences  which  result  from  this  practice.  It 
is  the  cause  of  a  flood  of  evils  in  society.  James,  speak- 
ing of  the  abuses  of  the  tongue,  said,  "  Beliold  how  great 
a  matter  a  little  fire  kindleth !  And  the  tongue  is  a  fire, 
a  world  of  iniquity:  so  is  the  tongue  amongst  our  mem- 
bers, that  it  defileth  the  whole  body,  and  setteth  on  fire 
the  course  of  nature ;  and  is  set  on  fire  of  hell.  The 
tongue  can  no  man  tame;  it  is  an  unruly  evil,  full  of  dead- 
ly poison."  Jam.  iii.  5,  6,  8.  In  this  passage,  the  tongue 
which  is  the  instrument  in  slandering,  back-biting,  and 
tale-bearing  is  called  a  fire  ;  and  from  the  same  passage 
we  learn,  whence  this  fire  is  kindled — it  is  set  on  fire  of 
hell.  Evil  speaking  has  its  origin  from  hell,  and  is  the 
fruit  of  the  temper  of  hell  residing  in  the  heart.  And  in 
this  same  passage  are  pointed  out  the  great  evils  produ- 
ced by  this  vice.  It  is  a  little  fire  which  kindleth  a  great 
matter  ;  it  setteth  on  fire  the  course  of  nature  ;  and  it  is  a 
deadly  poison.  Evil  speaking  has  injured  and  destroy- 
ed many  characters  ;  and  this  too  of  the  innocent.  It  has 
sown  discord  in  families,  neighbourhoods,  and  societies. 
The  most  tragical  events  have  sometimes  resulted  from 
it ;  and  it  has  been  and  still  is  one  of  the  most  fruitful 
sources  of  the  jarrings  and  contentions  in  the  world.  And 
is  this  the  case,  and  must  not  the  conduct  which  produces 
so  much  mischief  be  very  wicked  .'"' 

5.  Another  argument  against  this  vice  may  be  drawn 
from  the  common  sense  of  mankind.  Notwithstanding 
they  are  so  prone  to  listen  to,  and  practice  evil  speak- 
ing, yet  the  detractor,  the  slanderer,  the  back-biter  and 
the  tale  bearer,  are  odious  characters  in  common  estima- 
tion. And  even  they  who  are  addicted  to  these  vices,  are 
very  unwilhng  to  bear  the  names. 

6.  I  mention  one  other  argument  against  this  vice,  and 
that  is,  it  is  a  soul  destroying  sin.  A  good  man  may  some- 
times, through  inattention,  or  in  the  hurry  of  conversa- 
tion transgress  in  this  respect,  as  well  as  in  others  ;  but 
they  who  habitually  indulge  themselves  in  this  iniqui- 
ty, whatever  their  profession  may  be,  certainly  cannot  bf 


EVIL    SPEAKING.  339 

the  people  of  God,  but  must  be  children  of  wrath.  This 
is  clearly  evident  from  some  of  those  texts  which  have  al- 
ready been  quoted.  We  are  expressly  told  without  char- 
ity or  love,  we  are  "  as  sounding  brass,  or  a  tinkling  cytn- 
bal,'' and  "nothing;"  1  Cor.  xiii.  1,  2.  But  he  who  ha- 
bitually indulges  himself  iri  this  vice,  must  he  destitute  of 
this  charity  ;  for  this  charity  "  is  kind,  envieth  not,  think- 
eth  no  evil,  rejoiceth  not  in  iniquity,  but  rejoiceth 
in  the  truth,  believeth  all  things,  hopeth  all  things;" 
1  Cor.  xiii.  4,  &;c.  The  habitually  evil  speaker,  cer- 
tainly caimot  have  this  charity ;  and  therefore,  what- 
ever  be  his  professions  and  hopes,  he  is  nothing.-— 
The  Psalmist  describing  the  good  man  who  shall 
dwell  in  the  holy  hill  of  God,  or  heaven,  gave  the  following 
as  a  trait  in  his  character,  "he  back-biteth  not  with  his 
tongue  nor  taketh  up  a  reproach  against  his  neighbour;  " 
p6.  XV.  3.  From  this  text  it  appears  that  the  back-biter 
cannot  dwell  in  the  holy  hill  of  God,  and  therefore  must 
be  in  a  graceless  state.  Again,  the  w  ise  man  gave  as  a 
trait  in  the  character  of  the  wicked  man,  "  he  soweth  dis- 
cord ;"  Prov.  vi.  14.  And  he  called  him  "  that  uttereth 
a  slander  a  fool ;"  Prov.  x.  18.  By  which  he  meant  a 
wicked  man.  And  JameS  wrote,  "  if  any  man  among 
you  seem  to  be  religious,  and  bridleth  not  his  tongue,  but 
deceiveth  hisown  heart,  tliis  man's  rehgionis  vain."  Jam., 
i.  26.  In  these  texts  the  evil  speaker  may  see  his  char- 
acter and  situation.  He  is  a  wicked  man  ;  and  he  is  yet 
under  the  wrath  of  God,  and  in  danger  of  everlasting  mis- 
ery, wliicli  will  certainly  be  his  portion  unless  he  repents 
of,  and  forsakes  the  habitual  indulgence  of  this  sin  as  well 
as  every  other. 

Are  there  any  present,  addicted  to  this  vice.  Are 
there  present  any  detractors,  slanderers,  or  back-biters, 
who  indulge  themselves  in  speaking  evil  of  their  neigh- 
bours.'^ Who  invent  slanders  and  report  them.'*  Whose 
cars  are  open  to  the  tongue  of  calumny,  and  who  readily 
take  up  an  ill  report  against  their  neighbours,  and  spread 
it  to  their  hurt  ?  Are  there  present  any  tale-bearers,  who 
go  from  house  to  house,  to  carry  from  one  to  the  other 
what  they  hear  and  see  ;  and  who  tell  to  those  with  whom 
they  are,  what  they  have  heard  others  say  about  them,  and 
perhaps  gloss  over  what  they  have  to  say  with  a  pretence 
©f  friendship  ?  Are  there  any  such  characters  present  ? 


340  bERMON    LXXXVI. 

Let  them  seriously  consider  the  arguments,  which  have 
been  offered  against  this  practice.  God  repeatedly  for- 
bids it  in  his  word,  and  requires  the  opposite  temper  and 
conduct.  It  is  contrary  to  the  principles  of  justice,  and 
is  assuming  a  prerogative  which  does  not  belong  to  you. 
It  is  most  pernicious  in  its  consequences,  blasting  a  man's 
character,  sowing  discord  in  society,  and  setting  on  fire 
the  course  of  nature.  It  is  odious  in  popular  estimation. 
And  the  practice  unless  repented  of  and  forsaken  will  assu- 
redly destroy  your  souls  forever.  These  are  weighty  con- 
siderations. Let  them  have  their  due  weight  upon  your 
minds,  and  lead  you  to  be  ashamed  ofyour  past  conduct, 
repent  of  it  and  forsake  it. 

Brethren,  I  want  language  to  pourtray  this  vice  in  its 
truly  odious  colours.  Permit  me  to  adopt  the  language  of 
another,  the  elegant  Hunter  in  his  conclusion  of  the  histo- 
tory  of  Cain.  "  Hold  thy  bloody  hand,  son,  daughter  of 
murderous  Cain  !  Why  should  a  brother,  a  sister  fall  by  it! 
That  furious  look  is  a  dagger ;  that  unkind  word  has 
made  the  blood,  the  hearts  blood  to  follow  it.  Daughter 
of  murderous  Cain  !  A  female  hand  armed  with  a  sword, 
lifted  up  to  slay,  dipped  in  blood  !  No,  she  wields  a  more 
deadly  weapon,  she  brandishes  an  envenomed  tongue  : 
poison  more  fatal  than  that  of  asps  is  under  her  lips;  it 
is  not  the  body  that  suffers,  when  that  unruly  mem- 
ber moves ;  it  is  the  spirit,  it  is  the  spirit  that 
bleeds  :  the  man  dies,  and  sees  not  who  it  was  that  hurt 
him  ;  he  perishes  in  the  best  part  of  himself,  his  good 
name  is  blasted  ;  and  what  has  he  left  worth  possessing  ? 
The  sight  of  a  httle  material  blood  makes  her  faint:  a 
dead  corpse  terrifies  and  shocks  her ;  but  she  can  calmly 
and  with  delight  sit  down  to  that  horrid  human  sacrifice, 
a  murdered,  mangled  reputation." 

Brethren,  what  a  shocking  picture  is  this  !  Where  is 
the  original }  Is  it  to  be  found  among  men  ?  Yes.  In  civ- 
ilized society  ^  Yes.  Yea  among  those  who  would  be 
classed  with  refined  society,  as  well  as  among  the  more 
vulgar.  And  what  may  well  be  still  more  astonishing, 
it  is  not  confined  to  the  more  robust  and  less  tender  sex, 
but  is  found  among  that  sex  where  we  naturally  look  for 
more  tenderness.  My  hearers,  be  shocked  at  the  picture 
and  shun  this  detestable  and  hurtful  vice  of  speaking  evil 
of  others.     May  we  all  be  enabled  to  put  away  and  avoid 


TENTH    COMMANDMENT.  341 

all  evil  speaking,  to  put  on  charity  whicli  is  the  bond  of 
perfectness,  to  be  kind  and  tender-hearted  one  to  anoth- 
er, and  to  walk  in  that  brotherly  love  which  worketh  no 
ill  to  our  neighbour. — Amen. 


SERMON  LXXXVII. 

TENTH     COMMANDMENT. 
EXODUS  XX.    17. 

"  Thou  shall  not  covet  thy  neighbour's  housc^  thuu  shalt  not 
covet  thy  neighbour'^s  wife^  nor  his  man-servmit,  nor  his  maid- 
servant^ nor  his  ox^  nor  his  asSj  nor  any  thing  that  is  thy  neighs 
hour'^s.^'' 


The  object  of  this  commandment  appears  to  be,  to  re- 
gulate, and  set  bounds  to  our  desires  ;  and  especiaUy  to 
restrain  us  from  improper  feelings  towards  others,  or  de- 
sires of  those  things  which  belong:  to  them.  Or,  in  other 
words,  this  commandment  requires  a  suitable  irame  oi 
mind  in  regard  to  the  Providence  of  Ciod,  with  respect  to 
both  ourselves  and  others,  and  prohibits  the  contrary. — 
This  explication  is  agreeable  to  the  sense  in  which  the 
authors  of  our  excellent  Catechism  understood  this  com- 
mandment. 

According  to  them, 

"  The  tenth  commandment  requireth  full  contentment,  with 
our  own  coyidition^  icith  a  right  and  charitable  frame  of  spirit 
toivard  our  neighbour  and  all  that  is  his.'''' 

"  The  tenth  commandment  forbiddeth  all  discontentment  ivith 
our  own  estate^  envying  or  grieving  at  the  good  of  our  neigh- 
bour, and  aliinordinate  motions  or  affections  to  any  thing  that  is 
hisy 

According  to  this  explanation,  the  duties  required  in 
this  commandment  are,  with  respect  to  ourselves,  con- 
tentment with  our  condition;  and  with  respect  toothers, 
a  right  and  charitable  frame  of  spirit  towards   them  and 


theirs ;  and  the  sins  forbidden  are,  with  respect  to  cm*- 
selves  discontentment ;  and  with  respect  to  others  envy^ 
and  all  inordinate  motions  or  afiections  to  any  thing  that  is 
theirs. 

I.  Let  us  attend  to  the  duties  required  in  this  command- 
ment.    And, 

1.  With  respect  to  ourselves,  this  commandment  re- 
quires contentment  with  our  own  condition. 

By  contentment  is  meant  an  acquiescence  in  the  allot- 
ments of  Providence  with  respect  to  ourselves,  and  a  com- 
posed and  satisfied  frame  of  mind  in  the  condition  in 
which  we  may  be  placed.  This  contentment  is  a  duty, 
whether  we  have  little  or  much  ;  and  whether  we  are  in 
adversity  or  prosperity.  If  facts  did  not  prove  the  con- 
trary, we  should  readily  suppose,  that  it  would  be  very 
easy  to  be  contented  in  prosperity,  when  we  abound  in 
the  good  things  of  this  life.  But  it  is  a  fact,  that  frequent- 
ly, as  little  contentment  is  found,  among  the  rich  and 
prosperous,  as  among  the  poor  and  distressed.  Yea,  we 
often  see  more  contentment  in  the  cottage  than  in  the  pal- 
ace. And,  not  unfrequently,  we  find,  that  craving  de- 
sires after  more  of  the  things  of  this  world,  and  discon- 
tentment with  present  condition,  increase  in  proportion 
as  substance  ijicreases.  Hence,  they  who  are  prosper- 
ous in  the  world  have  much  need  to  be  exhorted  to  con- 
tentment with  tlieir  condition.  With  respect  to  the  poor 
and  afthctcd,  it  is  their  duty  also,  notwithstanding  their 
Bituation,  to  be  contented ;  or,  to  acquiesce  in  the 
disposal  of  divine  Providence,  be  resigned  to  his  will,  and 
patiently  suffer  those  things  which  he  lays  upon  them. 
But  while  contentment  is  our  duty  in  every  situation,  it  is 
proper  to  be  joyful  in  prosperity,  and  to  sorrow  in  adver- 
sity. Revealed  religion  does  not  require  men  to  be  Sto- 
ics, or  to  be  insensible  to  pleasure  and  pain,  and  make  no 
difference  between  the  smiles  and  frownsof  divine  Provi- 
dence, It  is  consistent  also  with  contentment  with  our 
condition  to  desire  to  have  prosperity  and  to  avoid  adver- 
sity, and  to  pray  to  enjoy  the  former,  and  to  be  delivered 
from  the  latter  ;  but  always  with  submission  to  the  divine 
will.  Thus,  our  Saviour  was  not  insensible  to  his  suffer- 
ings in  the  garden  ;  but  his  soul  was  exceeding  sorrow- 
ful even  unto  death;"  iMat.  xxvi.  38.  And  he  desired  to 
be  delivered  from  his  sufferings, "  and  prayed  O  my  Fa- 


TENTH  COMMANDMENT.  343 

ther,  if  it  be  possible,  let  this  cup  pass  from  me."  But 
still  he  was  contented,  or  resigned  and  submissive  to  the 
will  of  (lod.  "  Nevertheless,  not  as  1  will  but  as  thou  wilt,' 
was  his  language — Mat.  xxvi.  39.  Again  it  is  consistent 
with  contentment,  to  use  means  to  obtain  prosperity  in 
the  world,  and  to  avoid  or  to  be  delivered  out  of  adversi- 
ty;  but  still  with  a  spirit  of  submission  to  the  will  ofGod, 
if  he  sees  fit  not  to  crown  these  means  with  success. 

The  duty  ot  contentment  with  our  condition  is  clearly 
enjoined  in  the  Scriptures,  as  in  the  following  texts. — 
** Having  food  and  raiment,  let  us  be  therewith  content;" 
1  Tim.  vi.  8.  '•  Let  your  conversation  be  without  cove- 
tousness ;  and  be  content  with  such  things  as  ye  have  ;" 
Heb.  xiii.  5.  *•'  I  have  learned,  in  whatsoever  state  I  am, 
therewith  to  be  content.  I  know  both  how  to  be  abased, 
and  I  know  how  to  abound  :  every  where  and  in  all  things, 
I  am  instructed  both  to  be  full  and  to  be  hungry,  both  to 
abound  and  to  suffer  need;"  Phil.  iv.  II,  12. 

There  are  many  motives  to  contentment  with  our  con- 
dition, even  when  we  are  poor  and  afflicted.  Our  con- 
dition in  this  world,  whatever  it  maybe,  is  far  better  thac 
we  deserve.  Eternal  misery  is  our  just  desert,  and  what- 
ever is  short  of  this  is  better  than  we  deserve.  Besides 
there  are  scarcely  any  so  afflicted,  but  they  have  many 
mercies  left,  the  least  of  which  is  greater  than  they  de- 
serve ;  and  this  should  make  them  contented  with  the  al- 
lotments of  Providence.  Further  we  have  the  command 
of  God  and  the  examples  of  Christ  and  the  saints  to  in- 
fluence us  to  resignation.  And  afflictions  have  often  prov- 
ed blessings,  to  those  exercised  with  them,  and  may  and 
will  prove  so  to  us,  if  we  improve  them  aright.  And  it" 
we  be  God's  people,  he  has  placed  us  in  that  situation, 
which  in  his  unerring  wisdom,  and  unchanging  love,  he 
sees  best  for  us.  And  he  has  told  us  in  his  word,  "that 
all  things  work  together  for  good  to  them  that  love  God ;" 
Rom.  viii.  28.  And  soon  will  these  trials  be  at  an  end — 
and  "  there  remaineth  a  rest  to  the  people  of  God  :"  Heb. 
iv.  9.  Yea,  we  are  told,  "  Our  light  affliction  which  is 
but  for  a  moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory;"  2  Cor.  iv.  17.  Such  are  the 
motives  which  urge  to  contentment,  with  our  condition, 
though  we  be  in  an  afflicted  state.  And  besides  all  these 
we  may  observe,  that  contentment  is  its  own  reward.      \ 


344  SERMON  LXXXVII. 

contented  mind  is  calm  and  at  rest,  while  the  discontent- 
ed are  like  the  troubled  sea,  when  it  cannot  rest.  Hap- 
piness which  is  so  much  desired  by  all,  and  after  which  all 
are  aiming,  does  not  depend  so  much  on  external  circum- 
stances, as  on  the  state  of  the  mind.  If  we  are  content- 
ed in  our  minds  we  shall  be  happy  in  any  condition;  but 
if  we  are  discontented  we  must  be  unhappy  in  the  most 
prosperous  external  circumstances.     The 

2nd  duty  required  in  this  commandment  is  '•''aright  and 
charitabk  frame  of  spirit  toward  our  neighbour  and  all  that 
is  hisy  This  consists  in  desiring  the  prosperity  of  others : 
and  being  pleased  with  and  delighting  in  their  prosperity, 
though  they  are  more  wise,  rich,  esteemed,  and  prosper- 
ous, than  we ;  and  grieving  for  them  when  they  are  brought 
into  adversity.  Agreeably  to  this,  we  are  directed,  "  Thou 
shalt  love  thy  neighbour  as  thyself;"  Mat.  xix.  19.  "  Re- 
joice with  them  that  do  rejoice,  and  weep  with  them  that 
weep ;"  Rom.  xii.  1 5.  "  Remember  them  that  are  in 
bonds  as  bound  with  them ;  and  them  which  suffer  ad- 
versity, as  being  yourselves  also  in  the  body ;"  Heb.  xiii.  3. 
'•  Look  not  every  man  on  his  own  things,  but  every  man 
also  on  the  things  of  others  ;"  Phil.  ii.  4.  "  Let  no  man 
seek  his  own,  but  every  man  another's  wealth  ;"  1.  Cor. 
X.  24.  "By  love  serve  one  another ;"  Gal.  v.  13.  "Bear 
ye  one  another's  burdens  and  so  fulfil  the  law  of  Christ;" 
Gal.  vi.  2. 

These  texts  abundantly  teach  us,  that  we  ought  to  seek 
our  neighbour's  good  as  well  as  our  own,  take  an  interest 
in  his  welfare,  rejoice  in  his  prosperity,  and  sympathize 
with  him  in  his  adversity.     We  proceed, 

II.  To  consider  the  sins  forbidden  in  the  tenth  com- 
mandment. These  are  discontentment,  envy,  and  all  in- 
ordinate motions  or  affections  to  any  thing  that  is  our 
neighbours. 

\.  Discontentment  with  our  own  estate  or  condition. 
This  is  what  is  forbidden  in  this  commandment  with  res- 
pect to  ourselves.  The  discontented  person  is  not  satis- 
lied,  but  displeased  with  his  present  situation.  He  is  im- 
patient and  unsubmissive  under  afflictions.  He  ofteii 
magnifies  imaginary  into  real,  and  light  into  heavy  afflic- 
tions. He  is  uneasy  and  fretful,  and  he  murmurs  and  re- 
pines at  the  providences  of  God.  This  frame  of  mind  is 
vfTv  (li^;pleasi^s•  lo  God.     Di'^contentment  with  onr  con- 


TENTH    COMMANDMENT.  345 

dition  is  wicked.     It  is  contrary  to  the  will  of  God,  clear- 
ly made  known  in  his  word.     It  is  opposed  to  the  exam* 
pie  of  patience  and  resignation  which  our  divine  Redeem- 
er has  set  us,  that  we  should  walk  in  his  steps.     It  argues 
great  unthankfulness  for  the  mercies  we  have  received, 
and  which  we   at   present  enjoy,   the  least  of  which  is 
more  than  we  deserve.     And  especially  is  there  great  in- 
gratitude in  the  discontentment  of  those,  who  are  in  a 
comfortable  and  prosperous  condition  in  the  world.    Fur- 
ther, discontentment  ^\ith  our  condition,  is  a  prizing  this 
world  too  highly,  and  exalting  it  in  our  estimation  above 
the  favour  of  God,  which  is  very  wicked.     It  also  argues 
great  pride  of  heart,  as  though  we  felt  we  deserved  a  bet- 
ter portion  in  this  world  from  the  hands  of  Providence.-^ 
And  it  is  also,  an  impeachment  of  divine  Providence,  and 
a  distrust  in  God,  as  though  he  did  not  order  things  aright 
and  we  could  order  them  Iffetter,  and  it  was  not  safe   to 
trust  ourselves  in  his  hands.     From   all  these  considera- 
tions, we  learn  that  discontentment  is  a  complicated  wick- 
edness.    But  it  is  difficult  to  convince  men  of  this.     Like 
Jonah  in  Nineveh,  when  his  gourd  withered,  and  the  Lord, 
reproved  him  for  his  discontentment,  by  asking  him,  "Doest 
thou  well  to  be  angry  for  the  gourd  .^"  And  he  rephed  in  a 
petulant  manner,  "I  do  well  to  be  angry  even  unto  death;" 
Jon.  iv.  9.    So  the  discontented  are  apt  to  justify   them- 
selves for  indulging  such  a  frame   of  spirit.     When  they 
are  reproved  for  their  discontentment,   some  plead  their 
natural  temper  and  excuse  themselves  on  this  ground  ;  but 
this  temper  is  wrong  andotlensive  to  God,  and  therefore 
cannot  form  a  just  excuse  for  those  sins  which   flow  from 
it.     Some  plead  the  greatness  of  their  affliction  as  a  jus- 
tification of  their  discontentment ;  but  such  a  plea   ought 
to  be  forever  silenced,  by  the  consideration  that  our  hea- 
viest afflictions  are  far  less  than  we  deserve.    Some  again 
plead   that  their  affliction  was  unexpected,  and    there 
fore   they    were   unprepared  to   bear  it.     But   to  this  it 
may  be  answered,  that  as  we  live  in  a  world  of  trial,  we 
ought  to  be  always  prepared  to  meet  afflictions.     And   it 
is  no  new  thing  that  trials  should  come  suddenly.     Some 
of  the  best  of  men  have  been  visited  with  sudden  and  un- 
expected trials,  and  yet  have  been  patient  and  resigned 
under  them.    For  instance.  Job  beheld  himself  in  one  day, 
precipitated  from  great   prosperity »  into  poverty,    and 

VOL.  II.  11 


346  SERMON  Lxxxvn. 

loathsome  and  painful  disease,  and  bereft  of  ten  chileren, 

. all  he  had  ;  but  still  he  said,  "  the  Lord  gave  and  the 

Lord  hath  taken  away ;  blessed  be  the  name  of  the  Lord  ;" 
Job  i.  21.  Discontentment  is  wrong  in  every  situation, 
and  it  is  its  own  punishment.  A  discontented  state  of 
mind  renders  a  person  very  unhappy,  while  the  contrary 
grace  of  contentment  greatly  alleviates  afflictions.  Be- 
sides discontentment  cannot  alter  things,  or  render  them 
better,  but  makes  them  worse,  both  by  unfitting  a  person 
to  take  the  proper  means  to  better  his  condition,  and  by 
provoking  the  displeasure  of  God  ;  whereas  contentment 
renders  the  mind  calm  and  collected,  and  is  the  best  way 
to  secure  the  blessing  of  God  on  our  endeavours  to  im- 
prove our  condition. 

2.  Another  sin  forbidden  by  this  commandment  is  envy. 
This  has  others  for  its  object.  By  envy  is  meant  an  un- 
easiness or  grieving  at  the  prosperity  of  others,  accompa- 
nied with  ill  will  towiirds  them.  The  object  which  ex- 
cites it  is  superiority  in  others,  whether  this  superiority 
consists  in  riches,  in  success  in  business,  in  honour,  in 
popularity,  in  wisdom,  in  beauty,  or  in  any  thing  else. — 
This  is  one  of  the  most  hateful  passions  that  can  he  har- 
boured in  the  human  breast.  To  exercise,  or  harbour  ill 
"will  towards  one  who'  has  done  us  no  injury,  only  because 
a  sovereign  God  has  made  him  in  any  respect  superior 
to  us,  or  because  he  has  been  more  prosperous  in  the 
world  than  we,  and  this  too  perhaps,  the  result  of  his  own 
prudence  and  dihgence.  What  passion  can  be  more  o- 
dious,  and  more  deserving  of  universal  detestation  ?  And 
it  is  detested  by  mankind,  and  in  others  even  by  those  who 
harbour  it  in  their  own  bosoms.  But  still  many  in- 
dulge this  hateful  passion,  though  they  are  unwilling  to 
acknowledge  it,  and  may  endeavour  to  conceal  it.  Envy 
has  done  a  vast  deal  of  mischief  in  our  world.  It  was  en- 
vy in  Cain,  because  his  brother  was  more  righteous  than 
he,  that  led  him  to  hate  and  finally  to  kill  him.  It  was 
envy  that  led  the  sons  of  Jacob,  because  Joseph  was  deser- 
vedly the  beloved  of  his  Father,  and  because  his  dreams 
predicted  his  future  greatness,  to  hate  him,  to  plot  his  ru- 
in, to  cast  him  into  a  pit,  and  to  sell  him  into  Egypt.  It 
was  through  envy,  as  one  cause,  that  the  Pharisees  and 
chief  of  the  Jews,  conspired  against  Christ,  and  finally 
put  him  to  death.     Both  sacred  and  profane  history  a- 


TENTH  COMMANDMENT.  347 

bound  with  instances  which  show  the  diabohcal  nature 
of  envy,  and  the  dreadful  mischiefs  to  which  it  leads.  It 
has  led  to  slander  and  detraction.  It  has  blasted 
the  fair  reputation  of  the  innocent.  It  has  led  to 
take  satisfaction  in  the  downfall  and  misery  of  oth' 
ers.  It  has  led  to  desire  the  death  of  others,  and  to  re- 
joice in  it.  Yea,  it  has  led  to  the  most  infernal  plots,  to" 
take  away  the  life  of  its  object,  and  has  often  issued  in 
murder.  And  in  addition  to  all  this,  it  will  finally  issue 
in  the  everlasting  destruction  of  those  who  cherish  it,  un- 
less repented  of  and  forsaken.  Thisdreadful  consequence 
of  envy  is  evident  from  the  word  of  God.  In  that  cata> 
logue  of  sins,  which  the  apostle  Paul  Rom.  chap.  i.  char- 
ged upon  the  gentile  world  and  for  which  God  had  giv- 
en them  over  to  a  reprobate  mind  he  included  "  envy." 
Again  in  that  catalogue  of  sins,  Gal.  chap.  v.  concerning 
which  he  told  the  Galatians,  that  they  which  do  such 
things  shall  not  inherit  the  kingdom  of  God,  he  included 
"envyings.  To  the  Corinthians  he  wrote,"  whereas  there 
is  among  you  envying,  are  ye  not  carnal  ?''"'  1  Cor. 
iii.  .3.  And  in  the  same  epistle,  describing  that  charity, 
without  which  we  are  nothing,  he  said  it  "  envieth  not ;" 
1  Cor.  xiii.  4.  And  James  hath  told  us,  "  If  ye  have  bitter 
envying  and  strife  in  your  hearts,  glory  not,  and  lie  not 
against  the  truth.  This  wisdom  descendeth  not  from 
above,  but  is  earthly,  sensual,  devilish.  For  where  envy- 
ing and  strife  is,  there  is  confusion,  and  every  evil  work  ;"' 
Jam.  iii.  14,  &c. 

From  what  has  been  said,  we  must  be  convinced  of  the 
odiousneis,  wickedness,  and  danger  of  the  sin  of  envy. — 
Let  us  be  cautioned  to  guard  against  it ;  and  if  we  now 
feel  an  envious  spirit  towards  any,  let  us  repent  of,  and 
forsake  this  great  sin. 

3.  The  last  class  of  sins  forbidden  by  the  tenth  com- 
mandment  is  all  inordinate  motions  or  affections  to  any  thing 
that  belongs  to  our  neighbour.  This  class  of  sins,  may  be 
denominated  covetousness,  which  is  an  insatiable  desire 
to  have  what  belongs  to  our  neighbour  accompanied  with 
dissatisfaction  and  discontentment,  that  we  have  it  not. 
This  coveting  of  what  belongs  to  our  neighbour,  though  it 
should  continue  concealed  in  our  own  breasts,  and  never 
be  acted  out  in  endeavours  to  procure  its  object,  is  in  di- 
rect violation  of  the  very  letter  of  the  tenth  command- 
ment:   But  it  often  breaks  out  into  action,    W«  hav« 


348  SERMON   LXXXVII. 

a  striking  instance  of  this  sin  in  king  Ahab,  when  be  desi- 
red the  vineyard  of  Naboth  the  Jezreehte.  He  set  his 
heart  upon  it,  and  he  was  willing  to  give  the  owner  its  full 
value.  But  Naboth  refused  to  part  with  it.  Ahab  ought, 
then  to  have  rested  satisfied  ;  but  he  did  not,  he  was  dis- 
contented and  must  have  his  neighbour's  property  at  all 
events ;  therefore  he  wrested  it  from  him  by  force,  and 
murdered  the  owner.  To  such  lengths  does  this  covetous 
temper  sometimes  lead.  We  may  lawfully  desire  to  have 
our  neighbours  property  at  a  fair  price,  if  he  is  wilhng 
to  dispose  of  it.  In  thisthere  is  nothing  improper.  But  if  he 
is  not  willing  to  dispose  of  it,  we  ought  to  give  it  up  and 
cease  to  desire  it.  Coveting  what  belongs  to  another  is 
repeatedly  forbidden  in  other  passages  of  Scripture  be- 
sides the  tenth  commandment.  The  Psalmist  said,  "The 
covetous,  whom  the  Lord  abhorreth  ;"  Ps.  x.  3.  I'he  pro- 
phet Micah  pronounced  a  woe  against  those,  who  "  covet 
fields,  and  take  them  away  by  violence,  and  houses,  and 
take  them  away ;"  Mic.  ii.  2.  The  prophet  Habakkuk  also 
cried  "  Woe  to  him  that  coveteth  an  evil  covetousness  to 
his  house;"  Hab.  ii.  9.  Our  Saviour  warned  his  disciples, 
"  Take  heed  and  beware  of  covetousness  ;"  Luk  xii.  15. 
And  the  apostle  Paul  declared,  "  This  ye  know,  that  no 
covetous  man,  who  is  an  idolater,  hath  any  inheritance  in 
the  kingdom  of  Christ  and  of  God  ;"  Eph.  V.  5.  And  he 
exhorted,"  Let  your  conversation  be  without  covetous- 
ness ;"  Heb.  xiii.  5. 

Thus  I  have  endeavoured  to  illustrate  the  duties  re- 
quired, and  the  sins  forbidden  in  the  tenth  command- 
ment. 

From  what  has  been  said,  let  us  learn,  in  whatsoever 
state  we  are  therewith  to  be  content ;  and  while  we  are, 
in  a  lawful  way,  endeavouring  to  better  our  condition, 
still,  if  Providence  sees  fit  not  to  crown  our  labours  with 
success,  let  us  be  content  with  his  allotments  and  resign- 
ed to  his  will.  Let  us  learn  to  exercise  a  charitable  frame 
ot  spirit  towards  our  neighbour,  and  to  desire  and  seek 
his  good,  rejoice  in  his  welfare,  and  sympathize  in  his  af- 
flictions. Let  us  guard  against  all  discontentment  and 
freliulness,  and  impatience,  and  murmuring,  and  repining. 
And  if  any  of  us  are  now  under  the  influence  of  such  a 
temper,  let  us  cease  from  indulging  it.  And  let  us  lay 
aside  and  guard  against  all  envy,  and  all  coveting  of  any 
thing  which  belongs  to  our  neighbour. 


TENTH  COMMANDMENT.  319 

From  this  commandment  let  us  learn  also  that  the  law 
of  God  is  spiritual.  It  is  true  that  all  the  commandments 
require  a  spiritual  or  heart  obedience  ;  but  this  does  not 
so  clearly  appear  from  the  letter  of  the  other  command- 
ments, as  from  this.  The  others  in  their  letter,  look  at  exter- 
nal actions  ;  but  this  looks  directly  at  the  heart, — "■  Thou 
shalt  not  covet ;"  for  this  is  an  exercise  of  the  heart.  It 
was  this  commandment  particularly  that  fastened  convic- 
tion of  his  exceeding  sinfulness  on  the  mind  of  Paul  ; 
'*  For,  (said  he)  I  had  not  known  lust,  except  the  law  had 
said,  thou  shalt  not  covet."  And,  "  when  the  command- 
ment, (this  same  commandment)  came,  sin  revived  and  I 
died  ;''  Rom.  vii.  7,  9.  Brethren  let  an  attention  to  this 
same  commandment  produce  a  similar  effect  upon  us. 
The  law  is  spiritual,  it  reaches  the  inmost  thoughts  and 
desires  ;  and  it  forbids  the  first  motions  of  the  mind  to- 
wards sinful  actions.  And  must  we  not  on  a  review  of 
our  lives  acknowledge  that  we  have  in  the  thoughts,  de- 
sires, and  motions  of  our  minds,  broken  llie  law  innumera- 
ble times  ?  Undoubtedly  we  must.  Consider  then  again, 
that  it  is  written,  '"  Cursed  is  every  one  that  continueth 
not  in  all'things  which  are  written  in  the  book  of  the  law 
to  do  them;"  Gal.  iii.  10.  We  have  therefore  incurred 
this  curse  innumerable  times  ;  and  this  curse  is  eternal 
death.  Let  us  hence  learn  our  absolute  need  of  a  Sa- 
viour, and  of  salvation  by  him.  And  let  the  law  to  which 
we  have  for  some  time  been  attending,  and  the  lectures 
on  which,  we  have  now  brought  to  a  close,  be  our  school- 
master, to  bring  us  to  Christ  that  we  may  be  justified  by 
faith.  By  the  law,  brethren  we  are  cursed,  and  condemn- 
ed to  eternal  death.  Our  "only  hope  of  salvation  is  in  the 
l^ord  Jesus  Christ,  the  great  law-fulfiller,  who  endured 
the  curse  of  the  law  by  being  made  a  curse  for  us,  and 
thus  opened  a  way  of  redemption  for  us.  Let  us  there- 
fore with  the  apostle  Paul,  make  it  our  grand  concern  to 
*'be  found  in  him,  not  havijigour  own  righteousness,  Avhich 
is  of  the  law,  but  that  whicli  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  l3y  taith ;"  Phil,  iii,  9. 
And  being  delivered  from  the  law  as  a  covenant  of  life, 
through  union  to  Christ  by  faith,  let  us  take  it  as  the  rule 
of  our  life,  and  regulate  our  conduct  according  to  its  holy 
precepts  ;  (or  "  faitli  without  works  is  dead  ;"  Jam.  ii.  26. 
That  faith  which  unites  to  Christ,  and  is  connected  with 


350  SEKMON    LXXXVill. 

justification,  is  a  living  faith,  productive  of  holiness,  or 
obedience  to  God's  holj  law.  And  in  vain  do  any  hope 
for  deliverance  from  the  curse  of  the  law  on  account  of 
what  Christ  has  done,  while  thej  are  the  servants  of  sin, 
and  are  not  careful  to  depart  from  all  iniquity,  and  to 
keep  God's  holy  commandments.  May  the  Lord  write 
his  laws  upon  our  hearts,  and  give  us  grace  to  keep  them. 
— Amen. 


ECnj^ 


SERMON  LXXXVIII. 

PERFECTION. 

1  JOHN  I.  a 

If  we  say  that  ive  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  W6\"  ' 


We  have  in  a  series  of  discourses  attended  to  the  moral 
law,  as  summarily  comprehended  in  the  ten  command- 
ments. To  this  law  the  great  lawgiver  requires  perfect 
obedience,  and  we  are  in  duty  bound  to  render  it.  But  no 
mere  man  since  the  fall  has  in  this  life  rendered  this  obe- 
dience, or  can  do  it.  This  is  taught  in  our  text.  "  If  we 
say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us."' 

In  these  words  the  Apostle  teaches,  that  no  man,  what- 
ever his  attainments  may  be,  can  with  truth  say,  that  he 
now  has  no  sin ;  that  if  any  should  thus  say,  they  would 
deceive  themselves  ;  and  tliat  such  an  assertion,  would 
be  a  convincing  proof  that  a  person  continued  a  stranger 
to  his  own  heart,  and  that  the  truth  was  not  in  him,  or  that 
he  had  never  experienced  the  saving  grace  of  God. 

The  doctrine  of  the  text  is  that  there  is  no  sinless  per- 
fection among  mankind  in  this  world. 

This  doctrine  is  stated  in  our  catechism  in  the  answer 
to  the  82nd  question  as  follows  : 

Is  any  man  able  perfectly  to  keep  the  commandments  of  God  f 


PERFECTION.  351 

JYo  mere  man  since  the  fall,  is  able,  in  this  life,  perfectly  to 
keep  the  commandments  of  God ;  but  doth  daily  break  theni^ 
in  thought,  luord  and  (/ecc/." 

The  object  of  the  ensuing  discourse  is  to  illustrate, 
prove,  and  defend  this  doctrine. 

I.  Let  us  attend  to  an  illustration  of  the  doctrine. 
When  it  is  said  that  no  man  is  perfect,  the  expression  is 
intended  to  apply,  not  only  to  the  unregenerate,  but  also 
to  the  regenerate ;  or  to  the  child  of  God,  whose  sins  are 
pardoned,  as  well  as  to  the  sinner,  who  is  yet  in  the  gall 
of  bitterness  and  the  bond  of  iniquity ;  and  not  only  to 
the  true  christian  who  has  lately  become  such,  and  who 
is  yet  but  a  babe  in  Christ,  but  also  to  the  established  be- 
liever, who  has  been  long  walking  in  the  narrow  way,  and 
who  has  attained  to  the  highest  degree  of  perfection  at- 
tainable in  the  present  life. 

And  here  I  would  remark  that  this  imperfection  is  to 
be  understood  of  fallen  man.  "  No  man  since  the  fall  is 
able."  Our  first  parents  before  ^^  j  fall  were  capable  of 
rendering  a  perfecf  obedience ;  for  God  made  them  up- 
right, or  perfectly  holy,  and  without  any  inclination  to  sin 
in  their  nature.  And  they  did  perfectly  keep  the  law, 
until  by  their  fall,  they  lost  the  image  of  God  and  the 
moral  power  of  doing  good. 

Again  the  universal  imperfection  of  fallen  man  is  to  be 
restricted  to  the  present  life.  "  No  man  since  the  fall  is 
able  in  this  life.''''  After  this  life  the  saints  will  be  able, 
through  the  grace  of  God,  perfectly  to  keep  all  his  com- 
mandments :  for  saints  in  heaven  are  called,  "  the  spirits 
of  just  men  made  perfect;"  Heb.  xii.  23. 

We  may  remark  again,  that  when  it  is  said,  "■  No  man 
since  the  tail  is  able  in  this  life  perfectly  to  keep  -he  com- 
mandments of  God," — we  must  understand  Christ  to  be 
excepted.  Hence  it  is  said,  "  No  mere  man."  Christ 
though  really  and  truly  a  man,  was  not  a  mere  man,  or 
only  man»  He  was  God  as  well  as  man.  He  perfectly 
kept  the  commandments.  He  "  did  no  sin,  neither  was 
guile  found  in  his  mouth ;"  1  Pet.  ii.  22.  He  was  "  holy, 
harmless,  undefiled,  separate  from  sinners  ;"  Heb.  vii.  26. 

But  with  the  exception  of  Christ,  it  is  universally  true, 
that  no  man,  whether  unregenerate  or  regenerate,  since 
the  fall,  hath  kept,  or  is  able,  either  by  his  own  natural 
powers,  or  by  any  grace  received,  perfectly  to  keep  the 


352  SERMON    LXXXVIII. 

commandments  of  God  ;  but  doth  daily  break  them   in 
thought,  word,  and  deed. 

II.  We  proceed  ioprove,  this  doctrine. 

1.  Its  truth  may  be  argued  from  what  the  Scriptures 
teach  concerning  the  two  contrary  principles  of  sin  and 
grace,  continually  at  war  with  each  other  in  the  believer. 
As  in  Gal.  v.  17  ;  "  The  flesh  lusteth  against  the  spirit, 
and  the  spirit  against  the  flesh  ;  and  these  are  contrary 
the  one  to  the  other ;  so  that  ye  cannot  do  the  things  that 
ye  would.  And  more  fully  in  the  epistle  to  the  Romans, 
chap.  vii.  ;  "  I  am  carnal,  sold  under  sin.  For  that  which 
I  do  I  allow  not  :  for  what  I  would,  that  do  I  not ;  but 
w  hat  I  hate,  that  do  I.  It  is  no  more  I  that  do  it,  but  sin 
that  dwelleth  in  me.  For  I  know,  that  in  me  (that  is  in 
my  flesh)  dwelleth  no  good  thing  ;  for  to  will  is  present 
with  me,  but  how  to  perform  that  which  is  good,  I  find 
not.  For  the  good  that  I  would  I  do  not :  but  the  evil 
which  I  would  not,  that  I  do.  Now  if  I  do  that  I  would 
not,  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me. 
I  find  then  a  law,  that  when  I  would  do  good,  evil  is  pres- 
ent with  me.  For  I  delight  in  the  law  of  God,  after  the 
inward  man.  But  I  see  another  law  in  my  members, 
v/arring  against  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin,  which  is  in  my  members.  O 
wretched  man  that  I  am  !  Who  shall  deliver  me  from  the 
body  of  this  death  ?  So  then,  with  tlie  mind  I  myself 
serve  the  law  of  God;  but  with  the  flesh  the  law  of  sin.*' 
This  epistle  was  written  near  thirty  years  after  the  con- 
version of  Paul,  and  but  a  few  years  before  his  death  ; 
and  he  still  found  within  him  remains  of  sin  which  occa- 
sioned a  continual  warfare  with  the  principle  of  grace  im- 
planted by  the  Spirit  of  God.  Paul,  thirty  years  after  his 
conversion,  knew  nothing  of  sinless  perfection.  This  is 
at  least  a  presumptive  argument,  that  it  is  not  attainable 
by  christians  in  the  present  life.  For  surely  if  perfection 
is  attainable  here,  we  would  suppose  that  Paul  would 
have  attained  to  it,  by  the  time  that  he  wrote  this  epistle. 

The  great  objection  to  the  argument  drawn  from  the 
experience  of  Paul  in  the  passage  just  quoted,  is,  that  the 
Apostle  here  spake  of  an  unregenerate  person,  or  ofhim- 
selt  in  an  unregenerate  state,  while  under  conviction  of 
sin.  In  answer  to  this  we  may  observe  that  Paul,  in  this 
passage,  used  the  iirst  pei'son    /.  and  therefore  plainly 


^ 


PERFECT  lOlV.  353 

spake  of  himself!  "  /  am  carnal.  When  /  would  do  good, 
evil  is  present  with  me,  &c.  And  he  spake  in  the  present 
tense,  of  his  state  as  it  then  was  when  he  wrote  this  epis- 
tle. Not  li^'o^,  but  I  «m  carnal.  That  which  I  do  \  al- 
low not,  not  that  w  hich  I  did  I  alloived  not.  In  my  flesh 
divelleth,  not  dwelt  no  good  thing  ;  and  so  through  the 
whole  passage.  Language  could  not  more  plainly  teach 
tliat  Paul,  in  this  discourse,  meant  himself,  and  described 
his  exercises  as  they  then  were  when  he  wrote  this,  and 
when  he  evidently  was,  and  long  had  been  a  christian. 
Besides  in  this  passage  he  spake  several  things  of  himself 
wliich  could  belong  to  no  one  but  a  regenerate  person. 
He  spake  of  a  principle  within  him  opposed  to  sin,  and 
leading  him  sincerely  to  will  to  do  good  ;  and  he  spake  of 
himself  as  consenting  to  the  law  that  it  was  good,  as  de- 
lighting in  the  law  of  God  after  the  inward  man, and  as  with 
his  mind  serving  the  law  of  God.  From  these  considera- 
tions, we  conclude  that  the  Apostle  in  the  passage  quoted, 
spake  of  himself  as  a  christian  ;  and  of  his  habitual  ex- 
ercises at  the  time  he  wrote  this  epistle,  near  30  years 
after  his  conversion.  Therefore  the  objection  is  not  val- 
id, and  the  argument  from  this  passage  against  sinless 
perfection  remains  good.  ? 

2.  We  may  further  argue  the  truth  of  our  doctrine 
from  the  Lord's  prayer.  This  prayer,  or  the  senti- 
ments contained  in  it  we  ought  daily,  as  long  as  we 
live,  tooflferup.  Now,  one  of  the  petitions  which  in  this 
prayer  we  are  directed  daily  to  oflfer  up,  is  for  the 
forgiveness  of  sins  ;  "forgive  us  our  debts,  or  trespasses." 
But  if  we  were  free  of  all  sin,  and  perfect  in  holiness, 
there  would  be  no  propriety  in  continuing  to  offer  up  this 
petition,  or  to  pray  for  the  pardon  of  sin.  But  since  we 
are  daily  to  pray  for  the  pardon  of  our  sins,  it  is  a  clear 
evidence  that  we  daily  need  pardon,  and  therefore  daily 
break  the  law  of  God. 

3.  The  same  is  clearly  proved  by  the  express  declara- 
tions of  Scripture  ;  as  in  the  following  texts.  "There is 
no  man  that  sinneth  not ;"  1  Kings  viii.  46.  "  Who  can 
bring  a  clean  thing  out  of  an  unclean?  Not  one."  Job 
xiv.  4.  "  What  is  man  that  he  should  be  clean  ?  And  he 
which  is  born  of  a  woman  that  he  should  be  righteous  .f^" 
Job  XV.  14.  "Who  can  say,  I  have  made  my  heart  clean, 
I  am  pure  from  my  sin.'^"  Prov.  xx.  9.     "There  is  not  a 

VOL.  II.  4r> 


354  '  SERMON   LXXXVIII, 

fust  man  upon  earth  that  doeth  good  and  sinneth  not ;'' 
Eccl.  vii.  20.  "  In  many  things  we  offend  all ;"  Jam.  iii. 
2.  And  m  our  text  the  proof  is  most  decisive ;  "If  we  say 
that  we  have  no  sin,  we  deceive  ourselves  and  the  truth  is 
not  in  us."  These  texts  teach  us  as  plainly  as  language 
can  express,  that  there  is  no  such  thing  as  sinless  perfec- 
tion in  the  present  life. 

4.  Further  this  doctrine  is  confirmed  by  the  testimony 
of  the  most  eminent  saints,  whose  histories  are  recorded 
in  the  Scriptures.  Job,  David,  Isaiah,  Daniel,  Paul, 
James,  and  John,  all  spake  of  their  own  imperfections. 
And  they  not  only  spake  of  themselves,  but  united  with 
them,  in  general  terms,  all  others.  And  with  the  experi- 
ence of  the  saints  of  old,  I  believe  the  experience  of  the 
saints  in  every  age  has  agreed  ;  and  that  the  more  they 
have  grown  in  knowledge,  and  grace,  the  more  they  have 
been  convinced  of  their  own  sinfulness ;  and  instead  of 
being  disposed  to  boast  of  their  perfection  in  holiness^ 
have  been  humbled  under  a  sense  of  their  daily  sins. 
Let  any  one  consider  the  law  of  God  in  its  great  extent, 
and  as  reaching  in  all  its  particulars  to  the  thoughts,  de- 
sires, intentions,  and  other  exercises  of  the  soul ;  and  let 
him  compare  himself  at  any  time  with  it,  and  I  believe  if 
he  understands  the  law.  and  knows  himself,  and  is  candid, 
he  will  acknowledge  that  he  comes  far  short  of  perfect 
conformity  to  the  law. 

From  the  foregoing  arguments  we  confidently  con- 
clude, that  the  doctrine  is  true,  that  "  No  mere  man,  since 
the  fall,  is  able,  in  this  life,  perfectly  to  keep  the  com- 
mandments of  God;  but  doth  daily  break  them,  in  thought, 
word,  and  deed." 

ni.  We  shall  now  endeavour  to  defend  the  doctrine 
from  some  objections,  which  are  brought  against  it. 

1.  It  is  objected  that  some  of  the  saints  of  old  are 
said  in  Scripture  to  have  been  perfect  men.  Thus 
of  Noah  it  is  recorded,  "  Noah  was  a  just  man  and 
perfect  in  his  generations  ;"  Gen.  vi.  9.  Of  Job  we 
read,  "That  man  was  perfect  and  upright,  and  one 
that  feared  God  and  eschewed  evil;"  Job  i.  1.  Heze- 
kiah,  in  his  sickness  prayed  unto  the  Lord,  "Remem- 
ber now  how  I  have  walked  before  thee  in  truth,  and 
with  a  perfect  heart ;"  2  Kings  xx.  3.  And  of  Zach- 
ftrias  and  Elizabeth,  it  is  recorded,  "  Thev  were   both 


PERFECTION.  355 

righteous  before  God,  walking  in  all  the  commandments 
and  ordinances  of  the  Lord  blameless ;"  Luk.  i.  6.  On 
these  passages  I  would  observe  ihoX  perfect  as  applied  to 
these  persons,  is  to  be  understood  as  signifying  something 
short  of  an  entire  freedom  from  sin,  and  a  complete  con- 
formity to  the  law  of  God.  For  the  testimony  of  the  word 
of  God  respecting  these  persons,  and  the  testimony  of 
some  of  them  themselves  prove  \h?iihy  perfect  here,  is  not 
meant  a  sinless  perfection.  Besides,  the  testimony  of  the 
word  of  God  against  sinless  perfection  of  any  of  God'B 
people  in  this  life,  being  express  and  ample,  if  these  texts 
which  speak  of  the  perfection  of  some  persons,  can,  con- 
sistently with  the  use  of  the  word,  in  the  sacred  volume, 
be  explained  in  any  other  sense,  the  harmony  of  the 
Scriptures  requires  us  thus  to  explain  them.  But  it  is  cer- 
tain that  the  word  perfect  does  not  always  in  Scripture 
signify  without  sin.  Of  this  we  have  a  plain  proof,  Phil, 
iii.  12, 15.  "Not  as  though  I  had  already  attained,  either 
were  already  per/ec^  Let  us  therefore,  as  many  as  be 
perfect^  be  thus  minded."  In  these  two  verses  it  cannot  be 
that  the  word  perfect  means  th€  same  thing  ;  for  then  the 
Apostle  would  have  contradicted  himself,  most  palpably, 
in  the  same  breath.  In  the  former  verse  where  the  Apos- 
tle declared  \\\xi\?,(i\i  not  perfect^  a  sinless  perfection  is  evi- 
dently meant.  In  the  latter  verse  therefore,  where  he 
spake  of  himself  with  other  saints  SiS  perfect^  it  must  be  un- 
derstood of  something  short  of  a  sinless  perfection.  The 
word  may  mean  sincere  as  opposed  to  hypocritical ;  or  it 
may  be  taken  in  a  comparative  sense  to  denote  a  greater 
degree  of  sanctification  ;  as  the  Apostle  spake  of  babes 
and  children  in  Christ,  and  also  of  those  who  had  arrived 
at  the  stature  of  perfect  men  in  Christ  to  denote  their 
greater  advances  in  holiness.  In  one  of  these  senses,  or 
in  some  sense  short  of  sinless  obedience,  may  we  under- 
stand the  word  perfect  as  applied  to  the  persons  above- 
mentioned  ;  and  we  are  authorized  thus  to  understand  it 
by  the  use  of  the  w  ord  in  other  parts  of  Scripture ;  and 
the  harmony  of  the  Scriptures  absolutely  requires  that  we 
should  thus  understand  it. 

2.  Another  objection  to  the  doctrine  we  are  defending, 
is  drawn  from  those  texts  of  Scripture  in  which  we  are 
exhorted  to  perfection  ;  such  as  the  following ;  "  Walk 
before  me  and  be  thou  perfect;"  Gen.  xvii,  1.     "Be  ye 


356  SERMON    LXXXVIII. 

therefore  perfect,  even  as  your  Father  which  is  in  heaven 
is  perfect ;"  Mat.  v.  48.  '••  Perfecting  hohness  in  the  fear 
of  God  ;"  2  Cor.  vii.  1.  In  answer  to  this  objection,  we 
may  observe,  that  the  word  in  these  and  similar  texts 
may  be  used  in  the  same  sense,  in  which  we  have  shown 
it  is  sometimes  used  in  Scripture,  as  signifying  something 
short  of  sinless  obedience.  But  if  we  are  here  to  take  the 
word  in  its  most  proper  and  highest  sense,  which  is  prob- 
ably the  case,  still  these  texts  do  not  prove,  that  any  do 
perfectly  obey  these  exhortations,  and  perfectly  keep  the 
commandments  of  God.  For  God  has  a  right  to  com- 
mand us  to  be  perfect,  and  it  is  our  duty  thus  to  be,  though 
through  the  depravity  of  our  hearts,  we  are  morally  una- 
ble to  do  our  duty.  Thus  notwithstanding  the  natural 
enmity  of  men  to  God,  it  is  their  duty  as  much  as  it  ever 
was,  to  love  the  Lord  their  God  with  all  their  heart  and 
soul  and  strength  and  mind,  and  their  neighbour  as  them- 
selves, and  God  still  commands  them  to  do  it. 

"3.  Another  objection  to  our  doctrine  may  be  drawn 
from  l^John  iii.  6,  8,  9  ;  "Whosoever  abideth  in  him  sin- 
neth  not  :  whosoever  sinneth  hath  not  seen  him  nei- 
ther known  him.  He  that  commilteth  sin  is  of  the  de- 
vil. Whosoever  is  born  of  God  doth  not  commit  sin  ; 
for  his  seed  remaineth  in  him :  and  he  cannot  sin  be- 
cause he  is  born  of  God."  This  text  if  it  proves  any 
thing  in  favour  of  the  objector,  proves  too  much  ; 
for  if  strictly  taken  it  will  prove,  not  merely  that 
some  of  the  regenerate  have  arrived  at  sinless  periection, 
but  that  they  all,  without  a  single  exception,  live  without 
sin  ;  for  it  equally  applies  to  them  all,  "  Whosoever,'^^ 
without  any  exception,  ''  is  born  of  God  doth  not  commit 
sin."  But  the  objector  himself  will  not  allow  this,  and 
therefore  a  sinless  perfection  cannot  he  meant  in  this  text. 
And  that  it  is  not  meant  is  evident  from  the  declaration  of 
the  same  Apostle  in  our  text,  "  if  wc  say  that  we  have  no 
sin  we  deceive  ourselves  and  the  truth  is  not  in  us."  The 
Apostle  can  therefore,  in  the  passage  from  which  the  ob- 
jection is  drawn  mean  nothing  more,  than  that  a  regener- 
ate person  does  not  live  in  the  commission  of  any  allowed 
sin.  The  principle  of  grace  implanted  in  his  heart  in  re- 
generation, abiding  within  him,  renders  it  impossible  that 
he  should  allow  himself  in  a  course  of  known  sin,  and  con- 
tinue therein, 


PERFECTION'. 


357 


paving  thus  established    and  defended  this  doctrine,  I 
would  now  draw  some  interences  from  it. 

1.  We  learn  from  this  subject  that  we  cannot  be  saved 
by  our  own  works.  The  law  ofGod  requires  perfect  o- 
bedience,  continually,  in  thought,  word,  and  deed  ;  and  it 
denounces,''  cursed  is  every  one  that  coutinueth  not  itl 
all  things,  which  are  written  in  the  book  of  the  law  to  do 
them  ;"  Gal.  iii.  10.  We  have  not  fully  oheyed  the  law  ,  but 
on  the  contrary,  times  and  ways  innumerable,  have  come 
short  and  transgressed.  Yea  we  daily  transgress  in 
thought,  word,  and  deed.  By  the  law  therefore  we  are 
condemned  and  must  continue  so  to  be  ;  and  are  dail)  be- 
<'.oming  more  and  more  guilty,  since  we  are  daily  adding 
new  transgressions.  How  deplorable  therefore  is  our 
state,  considered  in  ourselves,  and  as  under  the  law  ! 
If  one  transgression  incurs  the  curse,  what  must  be  our 
guilt  !  For  we  have  sinned,  not  merely  once,  but  daily, 
hourly,  and  continually.  Let  us  brethren,  compare  our- 
selves with  the  law,  and  be  convinced  of  sin  ;  "  For  by  the 
law  is  the  knowledge  of  sin  ;"  Rom.  iii.  20.  Let  us  also 
be  deeply  sensible  of  our  inability  to  keep  the  law,  or  by 
our  own  obedience  to  escape  the  merited  wrath  of  God  ; 
and  therefore  our  ruined  and  helpless  condition.  Hence 
we  infer, 

2.  Tiie  absolute  necessity  of  a  Saviour,  and  of  an  inter- 
est in  him  in  order  to  salvation.  The  law  must  be  main- 
tained. And  therefore  man  must  perish  unless  one  who 
has  obeyed  or  engages  to  obey  the  law,  and  by  sufforing 
its  penalty,  has  made  or  engages  to  make  an  adequate 
atonement  for  sin,  becomes  his  surety.  Such  a  surety  is 
the  Lord  Jesus  Christ,  and  he  alone.  He  perfectly  obey- 
ed the  liw;  and  he  by  his  suiTeriiigs  and  death,  endured 
its  penalty  and  thus  made  a  sufficient  atonement  for  sin. 
And  he  has  righteousness  sufiicient  for  the  justification  of 
all  who  will  believe  in  him.  While  therefore,  you  are  by 
the  law  convinced  of  sin  and  guilt,  and  your  ruined  and 
helpless  condition  ;  let  this  view  of  your  state  convince 
you  of  your  need  of  a  Saviour,  make  you  thankful  for  such 
a  remedy,  and  lead  you  to  flee  to  Clirist  and  by  failli  to 
receive  him  as  the  Lord  your  righteousness,  that  through 
his  imputed  righteousness  you  may  receive  the  pardon  of 
your  sins  and  be  delivered  from  the  curse  of  the  law, 
which  you  have  incurred  by  your  sins. 


358  SERMON  LXXXVIU- 

3.  Though  perfection,  through  the  depravity  of  our  na- 
ture is  not  attainable  in  the  present  hfe,  it  is  nevertheless 
our  duty,  and  christians  ought  to  desire  it,  and  to  rest  sat- 
isfied with  nothing  short  of  it.  Although  we  cannot  ob 
tain  life  by  the  law,  it  is  nevertheless  a  rule  of  life  ;  and 
it  is  our  duty  to  endeavour  to  conform  our  lives  to  it.  And 
he  who  is  truly  delivered  from  the  curse  of  the  law, 
through  union  to  Christ  by  faith,  will  endeavour  to  keep 
the  law,  will  desire  perfect  conformity,  and  will  grieve 
that  he  comes  short  of  perfect  obedience  thereunto.  He 
will  consent  to  the  law  that  it  is  holy,  just  and  good,  and 
that  therefore  obedience  is  his  duty  ;  he  will  look  to 
Christ  for  strength  to  enable  him  to  obey  it ;  under  a  sense 
of  his  failings  and  transgressions,  he  will  be  ready  often  to 
cry  out  with  Paul,  "  O  wretched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death,"  Rom.  vii.  24  ; 
and  he  will  never  be  fully  satisfied  with  his  attainments  in 
holiness,  until  he  awakes  perfectly  in  the  likeness  of  his 
Redeemer;  and  when  his  holiest  works  are  done,  sensible 
of  his  fiiilingsand  his  transgressions  and  that  he  has  meri- 
ted nothing ;  but  on  the -contrary  deserves  the  wrath  of 
God  for  the  imperfections  of  his  best  works,  he  will  place 
his  reliance  for  salvation,  not  on  his  own  works,  but  en- 
tirely on  the  imputed  righteousness  of  his  Redeemer. 

May  we  all  be  convinced  by  the  law,  of  our  wretched 
condition  as  sinners,  and  by  it  be  driven  to  Christ  for  jus- 
titication  ;  and  as  an  evidence  of  our  interest  in  him,  love 
the  lav/  of  God,  take  it  as  the  rule  of  our  lives,  endeav- 
our to  conform  ourselves  thereunto,  and  be  humbled  that 
we  fall  so  far  short  of  that  perfect  obedience  which  is  our 
duty. — Amen. 


^ 


SERMON  LXXXli. 

AGGRAVATIONS  OF    SIXS. 
MATTHEW    XI.    23,    24. 


"  And  thou  Capernaum^  which  art  exalted  wito  heaven^  shalt 
be  brought  down  to  hrM :  for  if  the  mighty  ivorks  which  have 
been  done  in  thee,  had  been  done  in  Sodoin,  it  would  have  re- 
mained  until  this  day.  But  I  say  unto  you<,  that  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of  judgment^  than  for 


thee. 


Capernaum  was  a  principal  city  of  Galilee.  This  city 
had  been  in  a  distinguished  manner  favoured  with  spirit- 
ual privileges.  Here  Christ  much  resided;  and  here  he  had 
taught  much,  and  performed  many  miracles.  This  city, 
therefore,  was  exalted  to  heaven  :  that  is,  it  was  highly 
distinguished  for  spiritual  privileges.  But,  notwithstanding; 
their  superior  privileges,  the  inhabitants  of  this  city,  gen- 
erally, continued  careless,  impenitent  and  unbelieving. 
Therefore,  the  Saviour  declared  that  their  punishmenl 
should  be  greater  in  proportion  to  the  privileges  which 
they  enjoyed.  '•  And  thou  Capernaum,  which  art  exalted 
unto  heaven,  shalt  be  brought  down  to  hell ;"  that  is  to  a 
deeper  and  more  intolerable  hell,  in  proportion  to  the 
height  to  which  they  were  raised,  by  lljeir  privileges  ;  as 
the  higher  any  body  is  raised,  if  it  fell,  the  heavier  and  the 
deeper  will  its  fall  be.  The  reason  whicli  he  gave  why 
he  pronounced  this  heavy  judgment  upon  Capernaum 
was,"  For  if  the  mighty  works,  which  have  been  done  in 
thee,  had  been  done  in  Sodom,  it  wovdd  have  remained 
until  this  day."  Wicked  as  were  the  inhabitants  of  Soil- 
om  ;  yet  they  were  not  so  wicked  as  the  people  of  Ca- 
pernaum. For  they  had  not  resisted  so  much  liglit,  nor 
abused  such  distinguished  privileges;  neither  were  their 
liearts  so  hard  ;  for  if  Christ  had  appeared  among  them, 
j'reached  to  them,  and  wrought  miracles   in   the   midst 


360  SERMON  LXXXIX. 

of  them,  as  he  had  done  in  Capernainn,  they  would 
have  repented  of  their  sins,  and  thus  escaped  the 
judgments  of  God,  and  have  continued  until  that  day. — 
Therefore,  our  Saviour  added ;  "  But  I  say  unto  you,  that 
it  shall  be  more  tolerable  for  the  land  of  Sodom,  in  the 
day  of  judgment  than  for  thee." 

Our  text  clearly  teaches  us  that  some  sins  are  more  ag- 
ij^ravated  than  others. 

The  doctrine  of  the  aggravations  of  sins,  we  have  con- 
tained in  the  answer  to  the  83d  question  of  our  Cate- 
chism. 

"  Are  all  transgressions  of  the  laiv  equally  heinous  ? 

Some  sins  in  themselves.,  and  by  reason  of  several  aggrava- 
tions., are  more  heinous  in  the  sight  of  God  than  others.'''' 

The  object  of  the  ensuing  discourse  is  to  illustrate  the 
doctrine  contained  in  this  answer. 

It  is  true  that  every  sin,  even  the  least,  deserves  the 
wrath  and  curse  of  God  forever,  and  therefore  an  infinite 
punishment.  This  may  appear  at  first  view  to  be  an  ob- 
jection against  the  doctrine,  that  some  sins  are  more  ag- 
gravated, and  deserve  a  greater  punishment  than  others. 
This  difficulty  is  obviated  by  the  consideration,  that  pun- 
ishments may  be  equal  in  duration,  and  yet  not  in  de- 
gree. Punishments  may  be  without  end,  and  thus  be  in- 
finite in  duration,  and  in  this  respect  equal ;  but  at  the 
same  time,  one  sinner  may  suffer  in  the  same  period  much 
more  than  another  :  and  thus,  though  both  sufTer  an  infi- 
nite punishment,  one  may  suffer  more  than  the  other. — 
Hence,  we  conclude,  that  though  every  sin  deserves  an 
infinite  punishment,  there  may  be  degrees  in  punishment, 
and  consequently  in  guilt ;  and  that  the  infinite  heinous- 
ness  of  all  sin,  forms  no  objection  against  the  doctrine  that 
some  sins  are  more  aggravated,  and  deserve,  and  unless 
repented  of,  will  receive  a  greater  punishment  than  oth- 
ers. This  doctrine  is  most  clearly  taught  a  great  many 
times  in  the  Scriptures. 

We  proceed  to  illustrate  the  doctrine. 

"  Some  sins  in  themselves,  are  more  heinous  in  the  sight 
of  God  than  others."  These  sins  against  the  first  table  of 
the  law,  are  more  heinous  than  corresponding  sins  against 
the  second  table.  Sins  committed  against  God,  are  more 
heinous,  than  the  same  sins  committed  more  immediateh 
\9gainst  man.     As  for  instan^:^,  it  !.s  a  sjreater  sin  in  itself,  to 


AGGRAVATIONS    OP   SINS.  361 

speak  evil  against  God,  than  to  speak  evil  against  our 
fellow  men.  It  is  a  greater  sin  to  rebel  against  God,  or  to 
disobey  his  commands,  than  to  rebel  against  human  au- 
thority, or  be  disobedient  to  the  commands  of  men.  This 
is  proved  hy  the  two  following  texts  of  Scripture,  "  If  one 
man  sin  against  another,  the  judge  shall  judge  him:  hut 
if  a  man  sin  against  the  Lord,  who  shall  intreat  for  him  :" 
1  Sam.  ii.  25.  And,  "  against  thee,  thee  only  have  I  sin- 
ned, and  done  this  evil  in  thy  sight ;"  Ps.  li.  4.  The  last 
verse  was  spoken  by  David.  In  the  sin  to  which  he  allu- 
ded, he  had  grievously  sinned  against  man  ;  but  the  sin 
against  God  was  so  much  greater,  that  he  seemed  in  view 
of  it  almost  to  lose  sight  of  the  sin  committed  against  man. 
This  is  a  truth  which  is  very  much  overlooked ;  but  which 
ought  to  be  attended  to.  Many  would  esteem  it  very 
wrong,  to  do  certain  kind  of  actions  towards  men,  when 
at  the  same  time,  they  can  commit  the  same  kind  of  ac- 
tions towards  God,  without  remorse.  But  sins  commit- 
ted against  God,  are  in  themselves  worse  than  the  same 
^ins  committed  against  man. 

Further,  while  showing  that  some  sins  in  themselves 
are  more  heinous  than  others,  I  would  observe,  that  some 
sins  of  the  second  table,  are  in  themselves  more  heinous 
than  some  of  the  first.  As  for  instance,  murder  is  a  great- 
er sin  than  sabbath-breaking. 

Again,  there  are  some  sins  of  the  second  table,  which 
are  in  themselves  more  heinous  thanother  sins  of  the  same 
table.  Thus  murder  is  more  heinous  than  mere  anger,  or 
theft,  or  lying. 

We  proceed  now  to  consider  the  aggravations  of  sins. 
"  Some  sins  by  reason  of  several  aggravations  are  more 
heinous  in  the  sight  of  God  than  others."  In  treating  of 
the  aggravations  of  sins,  I  shall  take  as  my  guide  that  ex- 
cellent answer  in  the  Larger  Catechism,  to  the  ques- 
tion, 

"  What  are  those  aggravations  that  make  some  sins 
more  heinous  than  others." 

The  general  heads  of  the  answer  to  this  question  are 
the  following  ; 

"  Sins  receive  their  aggravations — 

1.  From  the  persons  ottcnding, 

2.  From  the  parties  otTended, 

."i  From  the  nature  and  quality  of  the  ofience,  and 

VOL.  IT.  46 


362  SERMON   LXXXIX. 

4.  From  circumstances  of  time  and  place." 

I.  "  Sins  receive  their  aggravations  from  the  persons  of* 
fending.  If  they  be  of  riper  age,  greater  experience,  or 
grace,  eminent  for  profession,  gifts,  place,  office,  guides 
to  others,  and  whose  example  is  likely  to  be  followed  by 
others." 

It  is  an  aggravation  of  sin,  if  it  be  committed  by  per- 
sons of  riper  age.  For  we  are  told,  "  with  the  ancient  is 
wisdom  ;  and  in  length  of  days,  understanding ;"  Job.  xii. 
12.  "  Days  should  speak,  and  multitude  of  years  should 
teach  wisdom  ;"  Job.  xxxii.  7.  It  is  natural  that  matured 
age  should  have  more  knowledge,  a  riper  judgment,  more 
prudence,  and  more  stability  than  youth.  And  there- 
fore many  things  which  we  would  be  ready  to  overlook  in 
youth,  we  would  consider  very  blameable  in  riper  years. 
As  said  Paul,  "  When  I  was  a  child,  I  understood  as  a 
child,  I  thought  as  a  child ;  but  when  I  became  a  man,  I 
put  away  childish  things;"  1  Cor.  xiii.  11. 

It  is  an  aggravation  of  sin  if  it  be  committed  by  per- 
sons of  experience,  who  have  seen  much  of  the  world,  and 
have  observed  or  felt  the  sad  consequences  of  evil  cour- 
ses. Sin  in  such,  other  things  being  equal,  is  worse,  than 
in  the  inexperienced.  For  "  that  servant  which  knew  his 
lord's  will,  and  prepared  not  himself,  neither  did  according 
to  his  will,  shall  be  beaten  with  many  stripes.  But  he  that 
knew  not  and  did  commit  things  worthy  of  stripes  shall  be 
beaten  with  few  stripes  ;"  Luk.  xii.  47.  48.  And  our 
own  feelings  testify  that  sin  in  such  a  character  is  worse 
than  in  one  of  less   experience. 

And  especially  is  it  an  aggravation  of  sin,  if  the  person 
has  experienced  the  grace  of  God.  This  forms  such  a  pow- 
erful check  to  sin,  which  the  unregenerate  have  not;  and  sin 
in  such  is  the  violation  of  so  much  greater  obligations,  ari- 
sing from  the  distinguishing  goodness  and  mercy  of  God, 
and  of  such  solemn  vows  and  engagements;  and  it  casts 
such  a  stumbling-block  in  the  way  of  others,  that  in  a  gra- 
cious person  it  must  be  more  aggravated  than  in  others. 
And  thus  our  own  consciences,  when  we  hearken  to  their 
voice  teach  us  ;  and  thus  the  feelings  of  mankind  generally 
teach  us  ;  for  the  world  generally  feel  that  sin  in  a  chris- 
tian, and  especially  in  one  who  has  given  evidence  by  his 
life  that  he  is  possessed  of  true  religion,  is  worse  than  in 
one  who  has  never  professed  nor  manifested  that  he  has 


\. 


AiSGRAVATIONS  OE  SINS.  363 

experienced  the  rich  grace  of  God.  And  sin  becomes, 
aggravated  in  proportion  as  a  person  is  eminent  for  pro- 
fession. This  we  are  taught  in  what  Nathan  said  to  Da- 
vid, "  by  this  deed  thou  hast  given  great  occasion  to  the 
enemies  of  the  Lord  to  blaspheme;"  2  Sam.  xii.  14. 
David  had  been  eminent  and  forward  in  his  profession, 
and  by  how  much  the  more  eminent  he  w^as  in  this  respect, 
by  so  much  the  deeper  was  the  wound  inflicted  on  rehg- 
ion.  He  had  experienced  much,  and  had  often  spoken  of 
his  experiences,  and  he  had  instructed  and  reproved  oth- 
ers ;  and  therefore  his  sin  was  the  greater,  as  he  had 
stronger  restraints  to  break  through,  and  as  it  did  the 
more  injury.  And  so  it  is  still,  other  things  being  equal, 
(w  hich  I  wish  understood  in  every  case)  sin  in  professors 
of  religion  is  more  aggravated  than  in  non-professors;  and 
the  more  eminent  a  person  is  in  profession,  the  worse  is 
sin  in  him. 

Again,  it  is  an  aggravation  of  sin  if  the  person  commit- 
ting it,  be  possessed  of  great  gifts.  Thus  we  read,  "  to 
him  that  knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is 
sin;"  Jam.  iv.  17.  That  is,  in  an  eminent  degree.  And 
that  servant  which  knew  his  Lord's  will  and  prepared  not 
himself,  neither  did  according  to  his  will,  shall  be'beaten 
with  many  stripes.  For  unto  whomsoever  much  is  given, 
ofhim  shall  be  much  required;"  Luk.  xii.  47.  48.  And 
this  is  agreeable  to  the  common  sense  of  mankind,  as  ap- 
p(»ars  from  what  our  Saviour  immediately  added,"  To  whom 
men  have  committed  much,  ofhim  they  will  ask  the  more." 
If  a  person  has  great  natural  talents,  to  acquire  a  knowl- 
edge of  his  duty,  and  fitting,  him  for  eminent  usefulness  in 
the  world,  more  is  reasonably  expected  from  him,  and  he 
is  more  criminal  for  neglecting  his  duty,  or  acting  contra- 
ry thereunto  than  one  who  has  not  such  gifts. 

Agai[i,  it  is  an  aggravation  of  .sin,  if  the  person  commit- 
ting it  be  in  an  eminent  place  or  station,  hold  a  high  of- 
fice, is  a  guide  to  others,  and  his  example  is  Hkely  to  be 
followed  by  others.  1  he  same  sin  in  a  ruler  is  greater 
than  in  the  subject.  Thus  David's  station  w  as  mentioned 
by  the  prophet  Nathan,  as  an  aggravation  of  his  sin.  "And 
Nathan  said  to  David, — thus  saith  the  Lord  God  of  Isra- 
el. Wherefore  hast  thou  despised  the  commandment  of 
the  Lord,  to  do  evil  in  his  sight."  2  Sam.  xii.  7,  9.  Ma- 
gistrates are  ordained  to  be  a  terror  to  evil-doers.  Their 


364  SERMON   LXXXIX. 

business  is  to  punish  crimes  in  others.  Therefore  sin  in 
them,  is,  in  addition  to  what  it  is  in  others,  a  violation  of 
the  duties  of  their  office,  as  it  unfits  them  to  perform  these 
duties  aright ;  or  if  they  do  attempt  to  perform  them,  they 
undo  with  one  hand,  what  they  attempt  to  do  with  the  oth- 
er. And  as  their  station  gives  them  great  influence  in 
society,  their  example  is  the  more  pernicious. 

The  same  is  true  of  parents  and  masters  ;  for  their  chil- 
dren and  servants  look  up  to  them  for  example,  and  their 
evil  example  will  be  likely  to  do  more  injury  than  if  they 
did  not  stand  in  these  relations.  Besides,  by  their  own  sins,. 
their  mouths  will  be  stopped,  so  that  they  will  scarcely  be 
able  to  reprove  or  restrain  sin  in  those  under  their 
care. 

The  same  remarks  may  be  made  with  respect  to  officers 
in  the  church.  Sin  in  them  is  more  aggravated  than  in  a 
private  christian.  For  they  are  peculiarly  a  city  set  on 
an  hill,  that  cannot  be  hid.  Superior  circumspection  is 
expected  from  them,  their  example  has  great  influence, 
and  their  sins  give  great  oflTence,  and  are  calculated  to 
do  great  mischief.  Especially  is  sin  more  aggravated  in 
a  minis.ter  of  the  gospel,  than  in  private  christians,  or  than 
in  inferior  church  officers.  For  they  are  especially  look- 
ed up  to  as  examples  of  holy  living  ;  and  their  example  if 
if  it  be  wrong,  is  calculated  to  do  more  injury,  and  to 
wound  the  cause  of  Christ  more,  than  that  of  any  other 
christian.  That  sin  in  a  minister  is  aggravated  by  the  of- 
fice which  he  sustains,  the  apostle  Paul  taught  when  he 
said,  ''Thou  therefore  which  teachest  another,  teachest 
thou  not  thyself.^  Thou  that  preachest  a  man  should  not 
steal,  dost  thou  steal  ?  Thou  that  makest  thy  boast  of  the 
law,through  breaking  the  law  dislionourf^st  thou  God.'*  For 
the  name  of  God  is  blasphemed  among  the  Gentiles 
through  you  ;"  Rom.  ii.  21,  &c. 

II.  "  Sins  receive  their  aggravations — from  the  parties 
of  ended.  If  immediately  against  God,  his  attributes  and 
"worsh  ip ;  against  Christ  and  his  grace ;  the  Holy  Spirit, 
his  witness  and  workings  ;  against  superiors,  men  of  emi- 
nency,  and  such  as  we  stand  especially  related  and  en- 
gaged unto  ;  against  any  of  the  saints,  particularly  weak 
brethren,  the  souls  of  them  or  any  other ;  and  the  com- 
mon good  of  all  or  of  many." 

Some  sins  are,  more  than  others,  immediately  against 


AGGRAVATIONS    OF  SlNS.  365 

Gotl,  his  being,  perfections,  and  worship.  These  sins  are 
on  tliis  account  more  aggravated  than  the  same  kind  of 
sins  committed  against  man.  Thus  it  was  mentioned  by 
Peter  as  a  great  aggravation  of  the  sin  of  Ananias,  "tl;ou 
hast  not  hed  unto  men  but  unto  God  ;"  Acts  v.  4.  The 
sins  of  this  class  are  such  as  strike  at  the  being  of  a  God, 
or  of  the  trueGod, .as  atheism  and  idolatry;  such  s  ei- 
ther speculatively  or  practically  deny  any  of  (he  p>-'  •'♦;c- 
tions  of  God,  as  his  power,  wisdom,  omijiscier.ce,  good- 
ness, mercy,  &c.  ;  and  such  as  profane  and  cast  contempt 
upon  his  ordinances,  like  the  deceiver  spoken  of  by  MhI- 
achi,  against  whom  he  pronounced  a  curse,  '•  Cursed  be 
tlie  deceiver,  which  hath  in  his  flock  a  male,  and  voweth 
and  sacriticeth  unto  the  Lord  a  corrupt  thing:  for  I  am 
a  great  King  saith  the  Lord  of  hosts;"  Mai.  i.  14.  And 
like  the  Corinthians  who  were  severely  blamed  and 
threatened  for  their  disorderly  and  irreverent  approach 
to  the  Lord's  table. 

Some  sins  are  more  immediately  against  Christ  as  a 
Saviour,  and  against  the  grace  which  he  has  provided, 
and  which  he  ofTers  to  sinners.  These  sins  are  on  this 
account  aggravated.  Such  are  the  sins  of  denying  the 
divine  nature  of  Christ,  and  the  atonement  which  he  made 
for  sin.  The  aggravated  nature  of  these  sins  is  taught  in 
the  following  passage,  2  Pet.  ii.  1  ;  "  There  shall  be  foise 
teachers  among  you,  who  privily  shall  bring  in  damnable 
heresies,  even  denying  the  Lord  that  bought  them,  and 
bring  upon  themselves  swift  destruction."  Such  also  is 
the  sin  of  despising  the  Saviour,  as  said  the  apostle  Paul, 
"Of  how  much  sorer  punishment,  suppose  yf.  shnll  he  be 
thought  worthy,  who  hath  trodden  under  foot  ih''  Sop  of 
God,  and  hath  counted  the  blood  of  the  covenant,  where- 
with he  w^as  sanctified  an  unholy  thing  ;"  Heb.  x.  29. 
Such  also  is  the  sin  of  neglecting  the  Saviour  and  his  sal- 
vation ;  as  said  the  Saviour,  *'  If  I  had  not  come  and  spo- 
ken unto  them  they  had  not  had  sin:  but  now  they  have 
no  cloak  for  their  sin  ;"  John  xv.  22.  "  And  this  is  the 
condemnation,  that  light  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light ;"  John  iii.  19.  And  the 
Apostle  said,  "If  the  word  spoken  by  angels  was  steadfast, 
and  every  transgression  and  disobedience  received  a  just 
recompence  of  reward,  how  shall  we  escape,  if  we  neg- 
lect so  great  salvation  .'*"  Heb.  ii.  2,  3.     To  the  same  class 


3^6  SERMO.N  LXXXIX, 

also  belongs  the  sin  of  unbelief,  as  our  Saviour  taught 
when  he  said,  "  And  when  he  (that  is  the  Holy  Spirit)  is 
come  he  will  reprove  the  world  of  sin — of  sin,  because 
they  believe  not  on  me  ;"  John  xvi.  8,  9. 

Some  sins  again  are  more  immediately  against  the  Holy 
Spirit,  in  the  exercise  of  his  office  in  the  work  of  redemp- 
tion. Such  sins  are  also  very  aggravated,  from  the  cir- 
cumstance of  the  object  against  whom  they  are  immedi- 
ately committed.  Such  are  the  sins  of  resisting,  grieving, 
or  quenching  the  Holy  Spirit  in  his  operations,  and  espe- 
cially of  doing  despite  unto  him.  The  aggravated  nature 
of  such  sins,  we  are  taught  by  the  following  texts  :  "  Of 
how  much  sorer  punishment,  suppose  ye,  he  shall  be 
thought  worthy  who  hath  done  despite  unto  the  spirit  of 
grace?"  Heb.  x.  29.  "  All  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men  :  but  the  blasphemy  against 
the  Holy  Ghost  shall  not  be  forgiven  unto  men.  And 
whosoever  speaketh  a  word  against  the  Son  of  man,  it 
shall  be  forgiven  him :  but  whosoever  speaketh  against 
the  Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in 
this  world,  neither  in  the  world  to  come;"  Mat.  xii.  31, 
32. 

Again,  sins  are  aggravated,  by  being  committed  against 
superiors  and  men  of  eminency.  The  law  of  God  re- 
quires of  us  to  pay  respect  and  deference  to  age,  to  emi- 
nent characters,  and  to  those  clothed  with  office ;  and 
the  same  sin  against  such,  is  worse  from  the  circumstance 
of  the  object  against  whom  it  is  committed,  than  if  it  had 
been  committed  against  an  equal  or  an  inferior.  Witness 
God's  judgment  upon  the  children  of  Bethel  for  their  dis- 
respect of  Elisha,  who  was  an  eminent  prophet  of  the 
Lord,  and  a  man  in  \  ears.  "  There  came  forth  little 
children  out  of  the  citv,  and  mocked  him  and  said  unto 
mm,  go  up  thou  bald  head.  And  there  came  forth  two 
she  bears  out  of  the  wood  ;  and  tare  forty  and  two  chil- 
dren of  them  ;"  2  Kings  ii.  23,  24.  It  is  not  probable 
that  the  same  judo-ment  would  have  fallen  on  these  chil- 
dren,  it  they  had  thus  mocked  a  younger  man,  and  one 
of  inferior  character.  In  proof  of  the  same,  the  Lord 
when  he  reproved  Aaron  and  Miriam  for  their  sedition 
against  Moses,  represented  the  heinousness  of  their  sin, 
and  enforced  his  reproof  by  the  character  of  Moses. 
And  the  apostle  Jude  representing  the  great  wickedness 


AGGRAVATIONS  OF  SINS.  367 

of  certain  characters   spake  of  them  as  despismg  domin- 
ion, and  speaking  evil  of  dignities;  Jud.  8. 

Again,  sins  are  aggravated  by  being  committed  against 
such  as  we  stand  especially  related  and  engaged  unto. 
It  would  be  a  great  sin  to  deceive  or  betray  any  person  ; 
but  it  would  be  a  still  greater  sin  to  deceive  or  betray  a. 
familiar  friend.  It  would  be  a  great  sin  to  murder  any 
person  ;  but  it  would  be  still  greater,  to  murder  a  friend 
■who  had  always  been  kind  to  us,  and  laid  us  under  many 
and  great  obligations  ;  and  the  sin  would  be  still  more 
aggravated,  if  this  friend  was  a  brother  or  sister,  a  parent, 
child,  husband,  or  wife.  That  such  sins  are  aggravated 
we  are  taught  by  the  following  texts ;  ''  Mine  own  familiar 
friend  in  whom  I  trusted,  which  did  eat  of  my  bread,  hath 
lifted  up  his  heel  against  me  ;"  Ps.  xli.  9.  "The  eye  that 
mocketh  at  his  father,  and  despiseth  to  obey  his  mother, 
the  ravens  of  the  valley  shall  pick  it  out  and  the  young 
eagles  shall  eat  it ;"  Prov.  xxx.  17. 

Again,  it  is  an  aggravation  of  sin,  if  it  be  committed  a- 
gainst  any  of  the  saints  ;  for  they  are  peculiarly  dear  to 
God,  they  bear  his  image,  and  are  his  children.  And  he 
hath  said,  "  He  that  toucheth  you,  toucheth  the  apple  of 
his  eye  ;"  Zech.  ii.  8.  And  more  especially  is  the  sin 
aggravated,  if  the  persons  sinned  against,  be  weak  breth- 
ren  ;  for  such  are  not  only  dear  to  God  in  common  with 
all  his  people,  but  they  will  be  more  likely  than  other 
saints  to  be  discouraged  and  turned  out  of  the  way.  Tq 
this  purpose  the  Apostle  spake,  "And  through  thy  know- 
ledge shall  thy  weak  brother  perish,  for  whom  Ciirist 
died.  But  when  ye  sin  so  against  the  brethren,  and 
wound  their  weak  conscience,  ye  sin  against  Christ :"  I 
Cor.  viii.  11,  12. 

Again  it  is  an  aggravation  of  sin,  if  it  be  commitfed  a- 
gainst  the  souls  of  any.  That  is,  it  is  worse  to  injure  the 
soul  of  any  man  than  his  body,  or  ta  sin  against  his  spirit- 
ual than  his  temporal  welfare.  Because  his  soul  is  far 
more  valuable  than  his  body,  and  an  injury  done  to  his 
soul  is  much  greater  than  ilit  had  been  done  to  his  body. 

Finally,  it  is  an  aggravation  of  sin,  if  it  be  committed 
against  the  common  good  of  all,  or  many;  that  is,  the  same 
sin  is  worse,  when  it  injures  the  public  at  large,  or  many, 
than  when  it  injures  an  individual,  or  only  a  few ;  because 
the  mischief  is  much  greater. 


368  SERMON  LXXXIX. 

*  The  two  remaining  heads  of  aggravations  of  sins  must 
be  postponed  to  a  future  opportunity. 

Be  exhorted  in  the  conclusion  of  this  discourse  to  re- 
flect on  the  evil  nature  of  all  sin.  If  any  of  you  have  not 
been  guihy  of  the  aggravations,  M'hich  have  been  men- 
tioned, do  not  therefore  draw  the  conclusion  that  jour 
sins  are  small;  for  although  some  sins  are  greater  than 
others,  yet  every  sin  is  great  in  the  sight  of  God,  and  de- 
serves his  eternal  wrath   and  curse. 

And  if  sin  without  aggravations  be  such  a  great  evil, 
and  exposes  to  such  a  great  punishment,  what  must  it  be 
if  committed  with  those  aggravations  which  have  been 
mentioned }  Review  this  discourse,  my  hearers,  and 
must  not  most  if  not  all  of  you  acknowledge,  that  you  have 
sinned  with  some  of  those  aggravations  which  have  been 
considered  }  Yea,  have  not  some  of  you  sinned  with  all 
these  aggravations  }  If  you  should  perish  at  last,  how 
peculiarly  dreadful  must  be  your  future  misery  !  The 
thought  is  calculated  to  awaken  and  alarm.  Let  it  hav^e 
this  effect ;  and  let  it  lead  you  without  delay  to  fly  for 
refuge  unto  that  Saviour,  whose  blood  cleanseth  from  all 
sin,  however  aggravated. 

And  let  those  who  have  fled  to  him,  and  experienced 
Ihe  efficacy  of  his  peace  speaking  blood,  ever  keep  in 
mind,  that  sin  in  them  is  peculiarly  aggravated ;  and  there- 
fore let  them  be  careful  to  depart  from  all  iniquity,  and 
to  keep  consciences  void  of  offence  towards  God,  and  to- 
wards man. — Ame^., 


SERMON  XC. 

AiGGRAVATIONS  OF    SIN9;. 
MATTHEW    XI.    23,    24. 


•'  And  thou  Capernaum^  which  art  exalted  unto  heaven^  shalt 
be  brought  doivn  to  hdl :  for  if  the  mighty  works  tvhich  have 
been  done  in  thee,  had  been  done  in  Sodom,  it  would  have  re- 
mained until  this  day.  But  I  say  unto  you,  that  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of  judgment^  than  for 
thee:' 


The  doctrine  deduced  from  this  text  in  the  preceding 
discourse  was,  that  some  sins  are  more  heinous  in  the 
sight  of  God  than  others.  The  sources  whence  sins  re- 
ceive their  aggravations   were  divided  into  four;  viz. 

I.  The  persons  oifending, 

If.  The  parties  offended, 

III.  The  nature   and  quality  of  tlie  offence, 

IV.  Circumstances  of  time  and  place. 

The  first  two  of  these  have  already  been  considered. 
We  now  proceed  to  the  consideration  of  the  remaining 
two. 

III.  Sins  receive  their  aggravations  from  the  nature  and 
guality  of  the  offence.  "  If  it  be  against  the  express  letter 
of  the  law,  break  many  commandments,  contain  in  it 
many  sins  ;  if  not  only  conceived  in  the  heart,  but  breaks 
forth  in  words  and  actions,  scandalize  others,  and  admit 
of  no  reparation;  if  against  means,  mercies,  judgments, 
light  of  nature,  conviction  of  conscience,  public  or  pri- 
vate admonition,  censures  of  the  church,  civil  punish- 
ments;  and  our  prayers,  purposes,  promises,  vows,  cov- 
enants, and  engagements  to  God  or  men  ;  if  done  deliber- 
ately, wilfully,  presumptuously,  impudently,  boastingly, 
maliciously,  frequently,  obstinately,  with  delight,  contin- 
uance, or  relapsing  after  repentance." 

It  is  an  aggravation  of  sin  if  it  l)e  committed  "against 
the  express  letter  of  the  law."  In  proof  of  this  is  the  foK 
VOL.  n.  47 


370  SERMON   XC. 

lowing  passage ;  "And  the  Lord  was  angry  with  Solomon, 
because  his  heart  was  turned  from  the  Lord  God  of  Is- 
rael, which  had  commanded  him  concerning  this  thing, 
that  he  should  not  go  after  other  gods  :  but  he  kept  not 
that  which  the  Lord  commanded  ;"  1  Kings  xi.  9,  10. 
Some  sins  are  much  more  plainly  forbidden  than  others. 
Of  some  sins  there  may  be  doubts,  whether  they  are  sins 
or  not.  And  although  it  is  sinful  to  do  an  action,  while 
we  have  doubts  of  its  lawfulness,  it  is  much  more  sinful 
to  do  an  action,  the  sinfulness  of  which  is  so  plain,  from 
the  express  letter  of  the  law  concerning  it  that  there  can 
be  no  doubt  about  it.  To  act  against  the  express  letter 
of  the  law,  manifests  great  boldness  and  presumption 
which   greatly  aggravate   sin. 

It  is  an  aggravation  of  sin,  if  it  "  break  many  command- 
ments, and  contain  in  it  many  sins."  For  in  this  case  the 
crime  is  complicated,  and  a  person  is  chargeable,  not  only 
with  the  guilt  of  one  crime,  but  of  many.  As  for  instance, 
simple  drunkenness  is  a  great  sin  ;  but  if  a  man  when  in 
that  state,  takes  the  name  of  God  in  vain,  and  abuses  his 
family,  the  crime  becomes  worse.  Common  sense  provee 
this. 

Again,  it  is  an  aggravation  of  sin,  if  it  is  "  not  only  con- 
ceived in  the  heart,  but  breaks  forth  in  words  and  actions, 
and  scandalize  others."  Wrong  thoughts,  desires,  inten- 
tions, and  afll'ections  are  wicked.  For  it  is  a  precept  of 
the  divine  law,  "  Thou  shalt  not  covet,"  which  relates 
chiefly  to  the  soul.  And  a  woe  is  denounced  against 
them  that  devise  iniquity,  and  work  evil  upon  their  beds  ; 
Mic.  ii.  1.  But  the  sin  is  much  greater,  when  our  wicked 
desires  and  intentions  are  acted  out  ;  because  the  mis- 
chief done  is  much  greater.  Thus  it  is  wicked  to  covet 
our  neighbour's  goods  ;  but  it  is  worse  to  take  them.  It 
is  very  wicked  to  desire  our  neighbour's  life  ;  but  it  is 
far  worse  to  take  it  away.  While  wickedness  is  conceal- 
ed in  the  heart,  it  injures  no  one,  but  the  person  who  en- 
tertains it.  But  when  it  is  acted  out,  the  example  often 
has  a  pernicious  influence  on  others ;  and  the  act  may 
scandalize  others,  and  may  seriously  injure  them. 

Again,  it  is  an  aggravation  of  sin,  if  the  act  be  of  such  a 
nature,  that  the  mischief  done  "admits  of  no  reparation." 
Thus  if  we  injure  a  man  in  his  property,  we  may  repair 
the  injury  by  making  restitution.     But  if  we  take  his  life. 


AGGRAVATIONS  OF  SINS,  371 

or  if  by  our  example  or  advice  we  ruin  his  soul,  we  can 
never  repair  the  injury.  So  with  respect  to  ourselves, 
there  are  some  acts  which  Avould  irreparably  injure  us. 
They-would  blast  our  reputation,  destroy  our  usefulness, 
impair  our  health,  or  ruin  our  property  as  long  as  we  liv- 
ed. Such  sins  arc  worse,  than  those  which  are  not  at- 
tended with  such  irreparably  evil  consequences  to  our- 
selves or  others. 

Again,  it  is  an  aggravation  ofsin  if  it  be  committed  "  a- 
gainst  means"  to  prevent  it,  and  lead  to  a  different  course 
of  conduct.  Our  text  and  context  directly  apply  to  this 
particular.  "  Wo  unto  thee,  Chorazin  !  wo  unto  thee 
Betbsaida  !  for  if  the  mighty  works  which  were  done  in 
you  had  been  done  in  Tyre  and  Sidon,  they  would  have 
repented  long  ago  in  sackcloth  and  ashes.  But  I  say  unto 
you,  it  shall  be  more  tolerable  for  Tyre  and  Sidon,  at  the 
dav  of  judgment  than  for  you.  And  thou  Capernaum, 
&c." 

It  is  an  aggravation  of  sin,  if  it  be  committed  against 
"  mercies."  Thus  it  was  mentioned  as  a  great  aggrava- 
tion of  the  wicked  conduct  of  Israel,  that  they  sinned  a- 
gainst  many  mercies.  "Do  ye  thus  requite  the  Lord,  O 
foolish  people,  and  unwise  f  Deut.  xxxii.  6.  "  Hear,  O 
heavens,  and  give  ear,  O  earth  :  for  the  Lord  hath  spo- 
ken, I  have  nourished  and  brought  up  children,  and  they 
have  rebelled  against  me  ;"  Is.  i.  2. 

Again,  it  is  an  aggravation  of  sin  if  it  be  committed  a- 
gainst  "judgments."  Thus  the  prophet  Jeremiah  men- 
tioned it  as  an  aggravation  of  the  sins  of  the  Jews.  "Thou 
hast  stricken  them,  but  they  have  not  grieved  ;  thou  hast 
consumed  them,  but  they  have  refused  to  receive  correc- 
tion ;"  Jer.  v.  3. 

It  is  a  further  aggravation  of  sin  if  it  be  committed  a- 
gainst  "the  light  of  nature."  There  are  some  sins  which 
the  light  of  nature,  independent  of  revelation  teaches  to 
be  wrong.  These  sins  are  aggravated  from  the  conside- 
ration, that  they  are  so  clearly  wrong,  that  a  person  to 
commit  them,  must  act  against  the   clearest  light. 

It  is  a  further  aggravation  of  sin  if  it  be  committed  a- 
gainst  "the  conviction  of  conscience."  A  person  must  be 
bold  and  hardened  in  wickedness,  to  act  in  opposition  to 
the  clear  convictions  of  his  conscience.  That  acting  a- 
gainst  conscience  is  an  aggravation  of  sin,  is  taught  in  the 


372  SERMON  xc. 

following  passages  :  "Who,  knowing  the  judgment  ofGod, 
that  they  whicli  commit  such  things  are  worthy  of  death, 
do  the  same;"  Rom.  i.  32.  And  "Happy  is  he  that  con- 
demneth  not  himself  in  that  thing  which  he  alloweth. 
And  he  that  doubteth  is  damned  if  he  eat ;"  Rom.  xiv. 
22, 23. 

Again  it  is  an  aggravation  of  sin,  if  it  be  committed  a- 
gainst  "  public  or  private  admonition."  For  we  read, 
"  He  that  being  often  reproved,  hardeneth  his  neck,  shall 
suddenly  be  destroyed,  and  that  without  remedy  ;"  Prov. 
xxix.  1. 

Here  let  us  pause  and  reflect,  whether  these  aggrava- 
tions are  not  chargeable  upon  us.  Have  not  we  sin- 
ned against  means,  mercies,  judgments,  the  light  of  na- 
ture, conviction  of  conscience,  and  public  and  private  ad- 
monition ?  We  have  enjoyed  many  means  of  knowing  our 
duty.  We  have  our  duty  clearly  revealed  to  us.  We  en- 
joy not  only  the  light  of  nature  in  common  with  the 
Heathen  ;  and  the  Scriptures  of  the  Old  Testament  in 
common  with  the  Jews  ;  and  the  instructions  of  Christ  in 
common  with  Chorazin,  Bethsaida,  and  Capernaum  ;  but 
we  enjoy  also  the  instructions  of  the  inspired  Apostles  ; 
and  all  the  additional  light,  which  from  that  time  to  the 
present,  has  been  shed  upon  the  Scriptures,  by  the  ful- 
filment of  prophecy,  and  by  the  labours  of  the  pious  and 
learned.  We  have  not  those  prejudices  to  oppose  tlie 
reception  of  the  gospel,  which  the  inhabitants  of  Caper- 
naum had.  For  we  have  been  educated  in  the  belief  of 
it.  We  have  the  gospel  preached  to  us,  in  season  and 
out  of  season.  Most  of  us  have  been  devoted  to  God  in 
baptism,  and  have  the  seal  of  his  covenant  upon  us,  and 
thus  have  been  brought  into  connexion  with  that  body,  to 
which  "  pertaineth  the  adoption,  and  the  glory,  and  the 
covenants,  and  the  service  of  God,  and  the  promises ;" 
Rom.  ix.  4.  Many  of  us  have  been  blessed  with  pious 
parents,  who  not  only  dedicated  us  to  God  in  baptism  ; 
but  also  have  endeavoured  by  their  pious  instructions  and 
example,  by  their  wholesome  reproofs  and  corrections, 
and  by  their  earnest  prayers,  to  bring  us  up  in  the  nur- 
ture and  admonition  of  the  Lord.  We  have  been  thesub- 
jects  ot  innumerable  mercies,  temporal  and  spiritual,  per- 
sojihI,  domestic,  social,  civil  and  religious  ;  and  in  infancy, 
childhood,  youth,  and  riper  years.     Many  of  us  have  also 


AGGRAVATIONS  OF  SI\S.  373 

been  visited  with  judgments.  We  have  all  been  instruc- 
ted by  the  judgnicnts  of  God  upon  others,  and  in  the 
world  around  us.  To  many  of  us  afflictions  have  been 
brought  home.  We  have  been  disappointed  in  our  pur- 
suits ;  our  friends  have  sickened  and  died  ;  our  own 
health  has  been  taken  away,  and  we  have  been  brought 
to  tlie  brink  of  the  grave,  and  tlie  border  of  eternity  — 
And  some  of  you  have  had  your  consciences  avvakened,  to 
reprove  you  for  sin,  and  to  till  your  souls  with  alarm,  un- 
der a  sense  of  your  condition  as  sinners. 

How  have  we  acted  under  all  these  means,  mercies, 
judgments,  admonitions,  and  convictions  ?  Have  we  con- 
tinued in  sin,  and  remained  impenitent  amidst  them  all  .^ 
Jf  so,  our  guilt  is  very  aggravated.  Like  Capernnum,  we 
are  exalted  to  heaven  ;  and  in  some  respects  we  are  pri- 
vileged above  Capernaum.  Peculiarly  dreadful  will  be 
our  doom,  if  we  should  be  lost.  Like  Capernaum,  we 
shall  be  cast  down  to  a  deeper  hell;  and  it  will  be  far 
inore  tolerable  for  the  land  of  Sodom  in  the  day  of  judg- 
ment than  for  us.  And  this  we  have  reason  to  fear  will 
be  the  dreadful  end  of  many  in  this  place.  All  the  means 
you  have  enjoyed,  all  the  mercies  you  have  received,  all 
the  judgments  with  which  you  have  been  visited,  all  the 
public  and  private  adfnonitions  which  have  been  given 
you,  and  all  the  convictions  of  conscience  you  have  had,  if 
you  should  die  impenitent,  willrise  up  in  judgment  against 
you,  and  condemn  you,  and  aggravate  your  guilt  and  future 
misery. 

We  proceed  to  the  consideration  of  other  aggravations 
of  sins. 

It  is  an  aggravation  of  sin,  if  it  be  committed  ngainst  the 
"censures  of  tlie  church  and  civil  pimishments.''  '*•  If  he 
neglect  to  hear  the  church  (said  Chiist)  let  him  be  unto 
thee  as  an  heathen  man  and  a  publican  ;"  Mat.  xviii.  17. 
Both  church  censures  and  civil  punishments  are  calcula- 
ted to  restrain  men,  and  to  load  them  to  repentance;  and 
it  is  therefore  an  aggravation  of  sin,  if  committed  against 
these  restraints. 

Again,  it  is  an  aggravation  of  sin,  if  it  be  committed  a- 
gain.st  "  our  prayers,  purposes,  promises,  vows,  covenants, 
and  engagements  to  God, or  men."  There  are  maiiy  vvho 
pray  against  sin,  and  tlien  commit  it.  This  is  an  aggrava- 
tion, as  it  is  mockiiigGod,  contradicting  our  prayers,  and 


v>74  SERMON   xc; 

breaking  tlirough  the  additional  restraints,  bj  them  im- 
posed. There  are  many  also  who  make  resolutions  and 
promises  of  amendment,  and  yet  continue  in  sin  in  oppo- 
sition to  them.  Hereby  they  break  through  greater  re- 
straints, and  add  to  their  other  sins,  the  sin  ol  violating  re- 
solutions and  promises.  That  acting  in  opposition  to  our 
prayers,  and  breaking  our  resolutions  and  promises,  are 
aggravations  of  sins,  are  proved  by  the  declaration  of  the 
prophet  Jeremiah  to  the  Jews.  They,  calling  God  to 
witness,  promised,  if  the  prophet  would  pray  for  them, 
they  would  obey  the  answer  the  Lord  should  give  con- 
cerning them.  But  they  brake  their  promises.  There- 
fore Jeremiah  denounced  the  judgments  of  God  against 
them.  "  Now  therefore,"  that  is,  because  ye  have  bro- 
ken your  promises  "  know  certainly  that  ye  shall  die  by  the 
sword  &:c;"  Jer.  XLii.  22.  ''Have  none  of  you,  my  hear- 
ers, been  guilty  of  thus  acting  in  opposition  to  your  pray- 
ers, and  violating  your  purposes  and  promises?  Especial- 
ly have  not  some  of  you  in  the  hour  of  sickness  and  dis- 
tress formed  purposes,  and  made  promises  which  you  have 
not  kept  ?  If  you  continue  impenitent  they  will  rise  up  in 
judgment  against  you,  and  aggravate  your  doom. 

Are  there  not  also,  many  present  who  are  under  vows 
to  God,  and  who  have  entered  into  covenant,  and  engage- 
ments with  him  ;  who  have  violated  their  vows,  and  cov- 
enant, and  engagements  ?  The  sins  of  such  are  greatly  ag- 
gravated. For  we  read,  "  Better  is  it  th^  thou  should- 
est  not  vow,  than  that  thou  shouldest  vow^  and  not  pay  ;" 
Eccl.  V.  5.  And  forocttino- the  covenant  of  God,  and  cov- 
enant-breaking,  whether  towards  God  or  men,  are  men- 
.  tioned  in  Scripture  as  great  sins.  They  who  have  offer- 
ed their  children  in  baptism  have  made  vows  unto  God, 
and  have  entered  into  covenant  and  engagements.  Have 
not  some  of  you,  my  hearers,  violated  your  vows,  covenant 
and  engagements  in  this  respect.  You  vowed  and  enga- 
ged to  God  to  bring  up  your  children  in  his  nurture  and 
a(hnonition.  Have  you  done  it?  And  are  you  doing  it? 
If  not,  your  sin  is  greatly  aggravated  by  the  l)reach  of  vows, 
covenant,  and  engagements,  of  which  you  have  been  guil- 
ty. Baptismal  vows  and  engagements  brethren,  will  in 
the  great  day  be  seen  to  be,  not  an  unmeaning  form,  but  a 
solemn  business. 

Those    again  who  have  come  to  the  table  of  the   Lordi 


AGGRAVATIONS  OP  SINS.  375 

are  under  VOWS,  have  entered  professedly  into  covenant 
with  God,  and  are  under  most  solemn  engagements  to 
him.  Sin  in  such  is  greatly  aggravated,  by  the  violation 
of  vows,  covenant,  and  engagements,  with  wliich  it  is  at- 
tended. 

Again,  it  is  an  aggravation  of  sin,  if  it  be  done  "  delibe- 
rately, wilfully,  presumptuously,  impudently,  boastingly, 
maliciously,  frequently,  obstinately,  with  delight,  contin- 
uance, or  relapsing  after  repentance.'"  To  sin  deliber- 
ately, that  is  with  Ibrethought  and  contrivance  ;  and  to 
sin  wilfully,  that  is  with  the  iidl  bent  of  the  will,  are  cer- 
tainly great  aggravations  of  sin.  Sin  under  such  circum- 
stances is  certainly  far  worse,  than  w  hen  committed  from 
the  impulse  of  the  moment,  under  strong  temptation,  and 
before  a  person  has  time  to  reflect.  To  this  purpose  the 
Psalmist  spake,  Avhen  he  said  of  the  wicked  man,  "He 
deviseth  mischiefupon  his  bed  ;  he  setteth  himself  in  a 
way  that  is  a^t  good  ;  he  abhorreth  not  evil ;"  Ps. 
xxxvi.  4. 

Presumption,  that  is,  rushing  into  sinful  actions  in  a 
daring  manner,  when  judgment,  and  conscience,  and  the 
word  of  God  are  clearly  known  to  oppose,  is  defying  God, 
and  is  certainly  a  very  great  aggravation  of  sin.  To  this 
purpose  is  the  passage,  Num.  xv.  30  ;  "  The  soul  that 
doeth  aught  presumptuously,  the  same  reproacheth  the 
Lord  ;  and  that  soul  shall  be  cut  off  from  among  his  peo- 
ple." 

Impudence  or  committing  sin  without  shame,  and  boas- 
ting of  it,  either,  while  in  the  commission  or  afterwards, 
are  certriinly  very  aggravating  circumstances.  Our  own 
feelings  prove  this  ;  and  also  the  following  passage  of 
Scripture  spoken  in  relation  to  the  degenerate  Israelites. 
"  Were  they  asfiamed  when  they  had  committed  abomin- 
ation ?  nay,  they  were  not  at  all  ashamed,  neither  could 
they  blush  ;  therefore  shall  they  fall  among  them  that 
fall;"  Jer.  vi.   15. 

Malice,  or  doing  wickedness  from  hatred  to  any  one, 
and  a  desire  or  design  to  injure  them;  or  from  hatred  to 
God,  and  a  design  to  injure  iiis  cause,  isanother  great  ag- 
gravation of  sin.  Malice  is  spoken  of  in  Scripture  ;  as  one 
of  the  greatest  sins,  and  therefore  those  sins  wliich  are 
committed  through  malice  must  hereby  be  greatly  aggra- 
vated. 


376  SERMON  xc. 

Frequency  in  sin  is  also  an  aggravation.  By  human 
laws  a  man  is  accounted  more  guilty  for  a  second  or  re- 
peated offence  of  the  same  kind,  than  for  the  first,  and  is 
more  severely  punished.  And  it  was  mentioned  by  the 
LoYd  as  an  as-o-ravation  of  the  sins  of  Israel  in  the  wilder- 
ness,  that  they  had  tempted  him  ten  times  ;  Num.  xiv.  22. 

Obstinacy  also,  that  is  to  sin,  in  opposition  to  reasons 
and  arguments,  with  a  determination  not  to  be  inlluenced 
by  them,  is  a  great  aggravation  of  sin.  In  proof  of  this 
is  the  following  text:  "They  refused  to  hearken,  and  pull- 
ed away  the  shoulder,  and  stopped  their  ears  that  they 
should  not  hear.  Yea,  they  made  their  hearts  as  an  ad- 
amant stone.  Therefore  came  a  great  wrath  from  the 
Lord  of  hosts;"  Zech.  vii.  11,  12. 

To  sin  with  dehght,  or  to  take  pleasure  in  the  commis- 
sion of  sin  is  also  another  aggravation.  This  is  much 
worse  than  to  do  it  through  the  strength  of  temptation, 
while  we  disapprove  of  it,  and  struggle  against  it. 

Continuance  in  sin  is  also  an  aggravation.  It  is  much 
worse  to  persevere  in  a  course  of  sin,  than  to  commit  it 
occasionally.  Thus  Jeremiah  speaking  of  the  degener- 
ate Jews  said;  "They  proceed  from  evil  to  evil:  and 
weary  themselves  to  commit  iniquity ;"  Jer.  ix.  3,  5. 

Again,  relapsing  after  repentance,  or  committing  a  sin, 
after  we  have  felt  deep  compunction  and  sorrow  on  ac- 
count of  a  former  commis^sion  of  it,  is  a  great  aggrava- 
tion. This  we  are  taught  by  several  passages  of  Scrip- 
ture of  a  similar  import  with  the  following.  "  If  after  they 
have  escaped  the  pollutions  of  the  world,  they  are  again 
entangled  therein,  and  overcome  ;  the  latter  end  is  w  orse 
with  the;n  than  the  beginning  ;"  2  Pet.  ii.  20. 

We  proceed  to  the  consideration  of  the 

ly.  Class  of  aggravations  of  sin ;  viz.  :  circumstances 
of  time  and  place. 

"If  on  the  Lord's  day,  or  other  times  of  divine  worship; 
or  immediately  before  or  after  these,  or  other  helps  to 
prevent  or  remedy  such  miscarriages.  If  in  public,  or  hi 
the  presence  of  others,  who  are  thereby  likely  to  be  pro- 
voked or  defiled." 

An  action  which  would  be  sinful  on  any  day  becomes 
iflore  so  when  committed  on  the  Lord's  day  ;  because  in 
this  case  it  is  a  complication  of  wickedness,  including,  in 
addition  to  what  would  he  sin  on  any  other  day,  the  pro- 
tanation  of  the  Sabbath, 


AGGRAVATIONS    OF  SINS,  377 

The  same  may  be  said  of  other  times  set  apart  for  divine 
Worship,  as  when  the  providence  of  God  calls  to  fasting 
and  mourning  for  our  own  sins,  and  the  sins  of  others. 
This  was  charged  upon  the  Israelites  as  a  great  sin,  by 
the  prophet  Isaiah.  "  In  that  day  did  the  Lord  God 
of  hosts  call  to  weepmg  and  to  mourning ;  and  behold  joy 
and  gladness,  eating  flesh  and  drinking  wine.  Surely  this 
iniquity  shall  not  be  purged  from  you  till  ye  die  ;"  Is.  xxii. 
12,  14. 

Again  it  is  an  aggravation  of  sin,  if  it  be  committed 
immediately  before  or  after  divine  worship ;  or  other 
helps  to  prevent  or  remedy  such  miscarriages.  It  is  ari 
aggravation  of  sin  to  commit  it  immediately  before,  as  it 
tends  to  unfit  us  to  receive  benefit  from  the  worship  of 
God  ;  and  it  is  an  aggravation  to  commit  it  immediately 
after,  because  it  must  tend  eifectually  to  destroy  all  the 
impressions  we  may  have  received.  Besides  we  must 
break  through  restraints  which  we  have  not  at  other  times; 
and  it  manifests  a  greater  contempt  of  God,  immedi- 
ately after  having  been  engaged  in  his  worship,  to  rush 
into  siti. 

Once  more,  sins  are  aggravated  by  the  circumstance  of 
the  place  in  which  they  are  committed.  It  is  an  aggra- 
vation of  sin,  if  it  be  committed  in  a  place  dedicated  to  the 
worship  of  God.  Christ  drave  the  buyers  and  sellers  out 
of  the  temple,  and  charged  them  with  making  a  house  of 
prayer,  a  den  of  thieves.  It  is  also  an  aggravation  of  sin, 
if  it  be  committed  in  a  public  place,  or  in  the  presence  of 
others,  who  are  thereby  likely  to  be  provoked  or  defiled. 
For  in  this  case,  persons  are  chargeable,  not  only  with  the 
guilt  of  the  sin  which  they  commit;  but  they  also  become 
partakers  with  others  in  those  sins  to  which  they  are  led 
by  their  example. 

In  the  conclusion  of  this  discourse,  let  us  ask  ourselves; 
are  not  our  sins  greatly  aggravated  ^  Have  not  all  of  us 
sinned  with  some  of  the  aggravations  which  have  been 
mentioned  ?  And  are  there  not  some  who  are  guilty  of 
most,  if  not  all  these  aggravations?  The  condition  of  such 
must  be  dreadful  indeed.  If  I  address  any  such,  let  them 
be  alarmed  at  their  situation,  repent  of  their  sins,  and  flee 
for  refuge  to  the  Saviour,  whose  blood  cleanseth  from  all 
sin,  however  aggravated.  Let  us  all  be  watchful  against 
<hese  aggravations  ;  and  therefore  against  all  sin  ;  (oYwe 
VOL.  n.  4'8 


378  SERMON  xcr. 

especially,  cannot  sin  without  aggravations.  And  let  me  a^ 
gain  remind  jou  my  hearers,  that  like  Capernaum,  you 
are  exalted  to  heaven  ;  and  that  if  you  should  perish  your 
doom  w^ill  be  peculiarly  dreadful.  The  inhabitants  of 
Sodom,  will  have  a  far  more  tolerable  place  in  hell,  than 
you. 

May  God  of  his  infinite  mercy,  deeply  impress  this 
truth  on  each  of  our  hearts;  and  may  we  ail  be  led  to  es- 
cape from  the  wrath  that  is  to  come. — Amen. 


SERMON  XCI. 

DESERT  OF    SIN. 
ROMANS    VL    2.3.    FIRST  CLAUSE^ 

"  For  the  wages  of  sin  is  death.'''' 


Sin  is  here  personified  under  the  character  of  a  master, 
who  pays  wages  to  his  servants.  These  w  ages  are  death. 
This  is  the  proper  desert  of  sin.  By  death  in  this  text 
we  are  to  understand,  not  only  the  miseries  of  this  life,  and 
temporal  death  ;  but  also,  and  chiefly,  future  misery, 
elsewhere  called  in  Scripture,  the  second  death.  That 
future  punishments  are  particularly  and  chiefly  meant  in 
the  text,  appears  from  this  consideration, that  the  Apostle 
evidently  intends  a  death  from  which  the  righteous  are 
delivered.  This  will  appear  from  an  examination  of  the 
context.  But  the  righteous  are  not  delivered  from  tem- 
poral death  ;  for  this  they  have  to  endure  as  well  as  the 
wicked.  The  Apostle  must  therefore  mean  the  punish- 
ment of  sin  in  a  future  world,  elsewhere  denominated  the 
second  death.  This  death  is  eternal.  This  appears  from 
the  contrast  which  in  our  text  and  context,  the  Apostle 
makes,  between  the  death  which  is  the  wages  of  sin,  and 
the  life  to  which  holiness  leads.  The  latter  is  eternal, 
and  therefore  the  presumption  is,  that  the  former  is  of  e- 
qual  duration.     "  The  wages  of  sin  is  death  ;  but  tfte  gift 


DESERT  OF  SIN.  *  379 

of  God  is  eternal  life."  And  this  exposition  is  confirmed 
by  a  great  many  passages  of  Scripture,  which  teach  us 
that  the  second  death,  or  the  punishment  of  sin  in  the  fu- 
ture world,  will  be  eternal.  This  is  the  wages  or  proper 
desert  of  sin.  Not  merely  of  some  atrocious  sins,  or  of 
sins  often  repeated,  and  long  continued  in  ;  but  of  sin 
generally,  and  therefore  of  every  sin.  The  wages,  or  pro- 
per desert  of  every  sin,  even  the  least  is  deatli,  taken  in 
its  most  extensive  sense. 

From  the  text  thus  explained,  may  be  drawn  the  follow- 
ing doctrine  in  the  words  of  our  Catechism  in  the  answer 
to  the  84th  Question. 

"  lyfiat  (loth  every  sin  deserve. 

Every  sin  deserveth  God^s  wrath  and  curse  both  in  this  life 
and  that  ichich  is  to  come.'''' 

The  object  of  the  ensuing  discourse  is  to  prove  this 
doctrine. 

That  every  sin  deserves  a  degree  of  punishment,  will 
probably  not  be  questioned.  But  that  every  sin  de- 
serves eternal  punishment,  may  not  by  some  be  so  readi- 
ly .dmitted.  The  latter  thcretore  is  the  point  which  we 
shall  endeavour  to  prove  ;  and  this  being  proved,  it  will 
follow  of  course  as  the  greater  includes  the  less,  that  eve- 
ry sin,  deserves  God's  wrath  and  curse  in  the  present 
life. 

1.  Every  sin  deserves  eternal  punishment,  because  it  is 
committed  against  God.  That  every  sin  is  committed 
agiinstGod  is  taught  from  the  following  instances  in  the 
Scriptures.  When  Abimelech  king  of  Gerar,  sent  and 
took  Sarah,  Abraham's  wife,  supposing  her  to  be  his  sis- 
ter, and  the  Lord  reproved  him  in  a  dream,  and  threaten- 
ed to  punish  him  for  it,  and  Abimelech  plead  that  he 
liad  done  it  in  the  integrity  of  his  heart,  the  Lord  said 
unto  him,  "  1  know  that  tliou  didst  Jlhis  in  the  integrity  of 
thy  heart ;  for  1  also  withheld  thee  from  sinning  against 
me ;"  Gen.  xx.  6.  Here  the  sin  which  Abimelech  was 
about  to  commit,  though  against  Abraham  and  Sarah,  was 
said  to  be  against  God.  In  like  manner  when  Joseph  was 
tempted  to  commit  an  act  which  would  have  been  imme- 
diately against  his  master,  he  said,  "How  can  I  do  this 
great  wickedness,  and  sin  against  God;"  Gen.  xxxix.  9. 
So  also  when  David  was  charged  by  Nathan  the  prophet, 
with  his  sins,  in  the  cases  of  Uriah  and  Bathsheba,  he  ac- 


^8d  SERMON  Xci. 

knowledge^,  "I  have  sinned  against  the  Lord  -^  2  Sam. 
xii.  13.  And  in  the  51st  Psahn,  which  he  wrote  on  that 
occasion,  he  confessed,  "  Against  thee,  thee  only  have 
I  sinned,  and  done  this  evil  in  thy  sight ;"  Ps.  li.  4. — 
In  this  passage,  David  confessed  that  his  sin  Avas  a- 
gainst  God  ;  and  not  only  this,  but  that  its  heinousness 
was  chiefly  derived  from  this  circumstance.  Yea,  that 
the  sin  as  committed  against  God  was  so  much  greater 
than  as  committed  against  man,  that  man  was  not  wor- 
thy of  being  mentioned  at  the  same  time,  although  the  sin 
was  certainly  great  as  committed  against  man.  From  the 
foregoing  passages  we  conclude  that  every  sin  is  commit- 
ted against  God. 

God  has  forbidden  every  sin,  as  well  as  those  sins  which 
have  man  for  their  immediate  object,  as  those  which  are 
more  immediately  against  him.  Therefore  e\evy  sin  is  a 
transgression  of  his  law,  and  a  practical  declaration  that 
his  law  is  not  right  and  good.  Every  sin  is  against  the 
sovereignty  of  God,  and  is  a  practical  denial  of  his  au- 
thority, and  is  therefore  rebellion  against  him.  Every  sin 
is  against  the  holiness  of  God  ;  for  sin  is  that  abominable 
thing  which  he  hates.  Every  sin  is  against  the  justice  of 
God,  or  his  invariable  determination  to  punish  sin,  and  is 
a  practical  denial  or  disregard  of  his  justice.  Every  sin 
is  against  the  truth  of  God  ;  for  he  has  declared  that  he 
will  punish  sin,  but  the  sinner  practically  denies  it.  And 
every  sin  is  also  against  the  goodness  of  God  ;  for  all  his 
laws  are  calculated  to  promote  the  good  of  his  creatures 
generally;  but  every  sin  practically  denies  the  goodness 
of  uod  in  his  laws,  and  therefore  opposes  his  goodness  to 
his  creatures.  Thus  the  object  against  whom  every  sin  is 
committed,  is  God. 

Now  one  way  in  which  we  form  an  estimate  of  the 
greatness  of  crimes  in  society  is,  from  the  character  of  tlie 
ohject  against  whom  the  crime  is  committed.  Should  we 
undertake  to  depict  a  crime  in  its  worst  colours,  would 
we  not  annex  to  it  such  aggravations  as  the  following  ?  It 
was  committed  against  a  man  high  in  station  and  authori- 
ty,  on  whom  the  happiness  of  thousands  depended  ;  he 
was  the  most  amiable,  and  excellent  of  men,  mild,  gener- 
ous, just,  delighting  in  the  felicity  of  others,  and  devoted 
to  meir  good.  This  man  was  the  parent  of  the  culprit, 
and  he  had  been  the  kindest  and  best  of  parents.    Against 


DESERT    OF  SIN.  381 

such  a  man  was  the  crime  committed.  This  certainly,  in 
the  estimation  of  the  world,  would  greatly  enhance  the 
guilt  ot"  the  criminal ;  and  his  guilt  would  be  increased, 
in  the  commission  of  the  same  crime,  and  other  circum- 
stances continuing  the  same,  in  proportion  to  the  great- 
ness and  worthiness  of  the  object  against  whom  his  crime 
was  committed. 

Apply  tiiis  to  t!ie  subject  before  us.  Everv  sin,  as  we 
have  seen,  is  committed  against  God,  his  holiness,  justice, 
truth,  goodness,  and  sovereignty,  and  is  a  violation  of  his 
law,  and  rebellion  against  his  authority.  Now  God  is  the 
greatest  and  best  of  beings.  He  is  infinitely  great,  and 
infinitely  good.  Therefore  the  object,  against  which  sin 
is  committed  is  infinite  ;  and  hence  if  a  crime  derives  any 
turpitude  from  its  object,  which  as  we  have  seen,  it  cer- 
tainly does,  sin  is  objectively  an  infinite  evil,  and  therefore 
it  deserves  an  infinite  punishment ;  for  if  it  deserves  any 
punishment,  it  must  be  a  punishment  equal  to  its  demerit, 
which,  as  has  been  just  proved,  is  infinite.  But  the  sin- 
ner being  finite,  cannot  otherwise  suffer  an  infinite  punish- 
ment, than  by  the  eternity  of  its  duration  ;  and  therefore  if 
sin  deserve  an  infiifite  punishment,  it  must  deserve  God's 
wrath  and   curse  through  eternity. 

2.  The  same  may  be  proved  from  the  obligations  which 
every  sin  violates.  It  must  be  admitted  that  we  are  un- 
der obligations  to  love,  honour  and  serve  a  being,  in  pro- 
portion to  his  worthiness  to  be  loved,  honqured,  and  serv- 
ed. Now  God  is  infinitely  worthy  to  be  loved,  honoured, 
and  served  ;  for  he  is  infinitely  lovely,  infinitely  glorious, 
and  has  an  infinite  right  to  authority  over  us.  He  is  in- 
firiitely  lovely;  for  he  possesses  in  and  of  himself,  every  pos- 
sible excellence  in  an  infinite  degree.  He  is  infinitely 
glorious;  for  he  is  infinitely  exalted  above  all  other  be- 
ings. And  he  has  an  infinite  right  to  autiiority  over  us  ; 
for  he  is  infinitely  fit  to  reign  over  the  universe,  and  the 
®n!y  being  that  is  fit  ;  he  possesses  every  possible  quali- 
fication, requisite  to  render  him  completely  fit  to  govern 
the  universe  ;  and  he  has  an  absolute  property  in  all  his 
creatures  ;  for  he  gave  them  being,  lie  made  them  for 
himself,  and  they  are  all  entirely  dependent  on  him  for  the 
constant  preservation  of  their  being,  and  for  all  tfie  bles- 
sings which  they  enjoy.  He  therelbre  ut)doubtedly  has 
an  infinite  right  to  authority  over  his  creatures. 


382  SERMON    XCI. 

This  being  the  case  that  God  is  infinitely  lovely,  and 
glorious,  and  has  an  infinite  right  to  autliority,  he  of 
course  is  infinitely  worthy  to  be  loved,  honoured,  and  o- 
beyed  by  us ;  and  we  are  under  infinite  obligations  to 
love,  honour,  and  obey  him ;  for  if  we  are  under  obliga- 
tions to  love,  honour,  and  obey,  in  proportion  to  the  wor- 
thiness of  the  object  to  be  loved,  honoured,  and  obeyed, 
which  is  a  self-evident  principle,  then  God  being  infinite- 
ly worthy,  we  must  be  under  infinite  obligations  to  love, 
honour,  and  obey  him.  Sin  is  therefore  a  violation  of  infi- 
nite obligations.  And  if  by  how  much  the  more  we  are 
under  obligations  to  do,  or  not  to  do  a  thing,  by  so  much 
the  greater  is  tlie  criminality  of  doing  wrong,  or  neglect- 
ing our  duty,  which  appears  to  be  plainly  true,  and  agree- 
able to  the  common  sense  of  mankind,  every  sin  must  be 
an  infinite  evil,  because  every  sin  violates  infinite  obli- 
gations, and  consequently  every  sin  deserves  an  infinite 
punishment,  and  therefore  the  wrath  and  curse  of  God 
through  eternity. 

3.  The  same  may  be  proved  from  the  tendency  of  every 
sin.  Every  sin  has  an  infinitely  evil  tendency,  or  a  ten- 
dency to  do  infinite  mischief  By  the  tendency  of  an  ac- 
tion, we  mean,  not,  what  are  the  actual  consequences, 
but  what  they  might  and  would  be,  if  it  were  not  for  a  re- 
straining and  preventing  power.  Thus  poison  infused  in- 
to the  blood  has  a  tendmcy  to  destroy  a  person,  though  it 
may  not  produce  this  effect^  being  checked  in  its  natural 
influence,  by  the  superior  power  of  medicine,  skilfully  ad- 
ministered. But  that  the  poison  was  prevented  by  a  su- 
perior power  from  killing  the  man,  does  not  render  its  na- 
ture any  better,  or  the  action  of  him  who  secretly  admin- 
istered it,  any  the  less  wicked.  Now  sin  has  an  infinitely 
evil  tendency.  Every  sin  is  rebellion  against  the  authori- 
ty of  God,  and  a  practical  denial  of  his  right  to  reign,  and 
a  practical  declaration  that  he  shall  not  reign.  Every  sin 
is  also,  as  has  been  shown,  a  practical  denial  of  the  holi- 
ness, justice,  truth,  and  goodness  of  God.  Every  sin  there- 
fore has  a  tendency  to  rob  God  of  his  moral  perfections, 
and  to  dethrone  him.  And  what  would  be  the  efiect  upon 
the  universe,  if  God  were  not  holy,  just,  true,  and  good  ? 
Most  assuredly  wickedness  and  misery  would  every  where 
prevail.  And  especially,  what  would  be  the  eflfect  upon 
the  universe,  if  God  were  detlironed  and  his  government 


&ESERT  OF  SIN.  383 

lo  cease  ?  Univeral  disorder,  and  ruin  throughout  the 
whole  extent  of  creation,  would  soon  inevitably  ensue. 
And  this  would  certainly  be  an  infinite  evil.  Such  is  the 
tendency  of  every  sin,  and  that  it  does  not  produce  these 
infinitely  direful  effects,  is  owing  to  the  impotency  of  the 
sinner,  and  the  restraining  power  of  the  Almighty.  But 
that  it  does  not  produce  these  effects,  does  not  render  sin 
in  itself  any  thing  the  less  wrong,  any  more  than  the  stop- 
ping of  the  effect  of  poison,  by  the  skill  of  the  physician, 
renders  the  wickedness  of  him  who  administered  it  the 
less  criminal.  Sin  therefore  having  an  infinitely  evil  ten- 
dency, is  infinitely  wrong,  and  deserves  an  infinite  pun- 
ishment, and  therefore  the  wrath  and  curse  of  God 
through  eternity. 

4.  We  shall  come  to  the  same  conclusion,  if  we  consid- 
er the  atonement  that  was  made  for  sin,  to  open  a  way  for 
its  pardon.  From  the  wisdom  ofGod  we  may  be  assured 
that  he  will  require  no  greater  atonement  for  sin  than  was 
necessary.  The  atonement  which  he  did  require,  and 
which  was  made,  was  infinite.  For  it  was  made  by  the  suf- 
ferings and  death,  of  the  Son  of  God  incarnate.  The  infi- 
nite Son  of  God,  the  second  person  of  the  Trinity,  hum- 
bled himself  to  a  union  with  our  nature,  and  in  our  nature 
suffered  death  to  make  atonement  for  sin.  This  atone- 
ment being  made  by  an  infinite  person,  giving  and  sacrifi- 
cing himself,  was  doubtless  of  infinite  value.  And  since  a 
God  of  infinite  wisdom,  required  an  infinite  atonement  for 
sin,  that  it  might  be  consistent  with  his  perfections  to  for- 
give it,  the  conclusion  is  obvious,  that  sin  must  be  an  infi- 
nite evil,  deserving  an  infinite,  and  therefore  an  eternal 
punishment. 

5.  Once  more,  our  doctrine  is  abundantly  proved  by 
those  declarations  of  God\s  ivorJ,  which  teach  that  \\\q.  future. 
punishment  o(  the  wicked  will  l)e  eternal.  Thus  we  road  in 
the  Scriptures,  "Depart  from  me  ye  cursed  into  everlasting 
fire;"  Mat.  xxv.  41.  "  And  these  shall  go  away  into  ever- 
lusting  punishment ;"  Mat.  xxv.  46.  "  ^^  here  their  worm 
dietk  not,  and  the  fire  is  not  quenched;''''  Mark  ix.  44.  "  Who 
shall  be  punished  with  everlastuvj;  destruction  ;"  2  Thes.  i. 
9.  "  To  whom  the  mist  of  darkness  is  reserved  forever  ;" 
2Pet.  ii.  17.  "To  whom  is  reserved  the  bli^cknoss  of 
darkness /ore?;cr  ;"  Jud.  13.  From  these  texts  it  is  clo;\r* 
ly  evident,  that  the  pnnisliment  of  sin  in  the  future  world 


384  SERMON    XCI. 

will  be  eternal  ;  and  it  is  certain  that  an  infinitely  right- 
eous God  will  not  punish  sin  more  than  it  deserves. 
Therefore,  the  conclusion  again  is  evident,  that  sin  does 
deserve  God's  wrath  and  curse,  throughout  eternity.  And 
since  sin  generally  deserves  this,  and  not  merely  a  num- 
ber of  sins  collectively,  or  some  of  the  more  heinous  kind, 
we  must  conclude  that  this  is  the  desert  of  every  sin.  And 
agreeably  to  this  conclusion  we  find,  that  the  curse  of  the 
law,  to  redeem  from  which,  Christ  shed  his  blood,  is  de- 
nounced against  every  sin  ;  "  Cursed  is  exery  one  that 
continueth  not  in  all  things,  which  are  written  in  the  book 
of  the  law  to  do  them;"  Gal.  iii.  10.  This  is  a  clear  evi- 
dence that  not  only  sin  generally,  or  a  number  of  sins  col- 
lectively, or  some  very  heinous  sins,  but  that  every  sin 
even  the  least,  deserves  the  curse  of  the  law,  which  is  e- 
ternal  death. 

From  the  doctrine  which  has  been  thus  established,  we 
may  derive  much  useful  instruction. 

1.  It  teaches  us  the  wonderful  patience  and  conde- 
scension of  God.  Is  one  sin  so  great  an  evil  in  his  sight 
as  to  deserve  his  eternal  wrath  and  curse?  how  wonder- 
ful then  is  his  patience  that  be  bears  with  sinners  so  long, 
amidst  so  many  sins,  and  so  often  repeated  !  And  still 
more  wonderful  is  it,  that  he  should  condescend  to  place 
his  love  upon  us  sinners,  and  so  to  love  us  as  to  give  his 
only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life  !  Our  admira- 
tion may  well  rise  still  higher,  when  we  consider  that  his 
patience  is  lengthened  out  to  those,  who  continue  to  live 
in  sin  notwithstanding  all  this  love,  and  even  to  those 
who  neglect,  reject,  and  despise  the  offers  of  mercy, 
tiuongli  Jesus  Christ.  And  to  crown  all,  how  wonderful 
that  God  should  grant  the  special  influences  of  his  Spirit, 
to  chatige  the  hearts  of  such  creatures,  make  them  willing 
in  the  day  of  his  power,  and  through  grace,  fit  them  for 
those  mansionsof  glory,  which  he  hath  prepared  for  them 
that  love  him  !  VVe  may  well,  in  view  of  this  subject  of 
llif^  desert  of  sin,  be  filled  with  adoring  w^onder,  at  the  pa- 
fience  and  condescension  of  God.  And  will  any  of  you 
my  heavers,  continue  to  abuse  this  patience  ?  Will  you 
make  the  experiment,  how  fir  the  patience  of  the  sin-ha- 
ting God  will  bear  with  jou  ?  it  is  an  extremely  danger- 
ous, and  will  be  a,  fatal  <  \periment.     "Despisest  thou  the 


DESERT  OF  SIN.  385 

iiclies  of  his  goodness,  and  forbearance,  and  long-suffer- 
ing :  not  knowing  that  the  goodness  of  God  leadeth  thee 
to  repentance  ?  But  after  thj  hardness  and  impenitent 
heart,  treasurest  up  unto  thyself  wrath  against  the  day  of 
wrath,  and  revelation  of  the  righteous  judgment  of  God  ;" 
Rom.  ii.  4,  5.  Such  will  be  the  consequence  of  abusing 
and  despising  the  amazing  patience  of  God.  The  day  of 
righteous  retribution  is  fast  hastening  on,  and  when  ven- 
geance does  fall,  it  will  fall  with  the  more  dreadful  weight 
in  proportion  to  the  long-suffering  exercised. 

2.  Our  subject  corrects  an  error  into  which  many  fall, 
that  some  sins  are  small  or  trivial.  It  is  true  that  some 
sins  are  more  heinous  than  others,  but  no  sin  is  small. 
Every  sin  is  committed  against  an  infinitely  great  Being; 
every  sin  violates  infinite  obligations  ;  every  sin  has  an 
infinitely  evil  tendency,  every  sin  can  be  atoned  for,  and 
tbrgivcn  only  by  the  blood  of  Christ;  in  short,  every  sin 
is  an  infinite  evil,  and  deserves  the  wrath  and  curse  of  God 
through  eternity.  Can  any  sin,  then  be  small  ?  Certainly 
not.  Think  of  this  subject,  ye  who  can  plead  for  some  sins 
and  commit  them  w  ithout  remorse,  because  you  suppose 
them  to  be  small.  Consider  the  object  against  whom  the 
smallest  sins  are  committed,  the  obligations  which  they 
violate,  and  their  tendency;  consider  well  the  character, 
sufferings  and  death  of  Christ,  without  whose  death,  the 
smallest  sin  could  not  be  pardoned ;  and  consider  the  ter- 
rible nature  of  that  curse,  which  is  denounced  against  eve- 
ry sin ;  and  then  cease  to  call  any  sin  small,  or  to  venture, 
upon  it  because  it  is  small. 

3.  Our  subject  is  calculated  to  alarm  the  secure;  and 
ought  to  lead  them  to  fiee  without  delay  from  the  dreadful 
Wrath  that  awaits  the  sinner.  Is  it  true  that  one  sin  even 
the  least,  deserves  God's  wrath  and  curse  through  eterni- 
ty ?  What  then,  O  careless  sinner  dost  thou  deserve,  who 
hast  lived  in  the  world  for  twenty,  thirty,  fifty,  and  per- 
haps seventy  years,  and  hast  been  sinning  every  day  of 
thy  life,  yea  every  hour,  and  continually  ?  And  this  too 
with  many  and  great  aggravations.'^  Think  of  this  sub- 
ject. Consider  what  a  weight  of  guilt  must  press  upon 
you,  and  what  an  unspeakably  dreadful  punishment  you 
deserve,  and  awaits  you.  Can  you  in  view  of  this  subject 
continue  to  make  light  of  sin,  or  jis  some  have  done   to 

\0L.  n.  49" 


3iB6  SERMON    XCI. 

make  a  mock   at  sin  ?     Truly  as   the  ^yse  man  said, 
"  Fools  make  a  mock  at  sin ;"  Prov.  xiv.  9. 

Can  you,  my  hearers,  whose  sins  are  yet  unpardoned, 
continue,  in  view  of  this  subject  unconcerned  ?  When 
one  sin  deserves  the  wrath  and  curse  of  God  forever,  and 
will  soon  receive  this  desert,  unless  pardoned  ;  and  when 
you  have  sinned  not  only  once,  but  innumerable  times  ? 
O  awake,  careless  sinner,  who  art  sleeping  on  the  brink 
of  an  unspeakably  dreadful  and  eternal  hell !  Consider 
your  situation;  and  be  filled  with  anxiety  to  know,  wheth- 
er there  is  any  hope  for  you,  whither  you  may  flee  for 
safety,  and  how  you  may  escape. 

Do  any  of  you  make  these  inquiries  ?  You  are  answer- 
ed, there  is  hope.  An  infinite  atonement  as  you  have 
heard  has  been  made  for  sin.  God  can  now  be  just  and 
yet  thejustifier  of  the  sinner.  He  offers  you  pardon  and 
everlasting  life  through  Jesus  Christ.  He  is  willing  that 
you  should  be  saved;  for  he  has  declared,  "  As  I  live  I 
have  no  pleasure  in  the  death  of  the  wicked,  but  that  the 
wicked  turn  from  his  way  and  live;"  Ezek.  xxxiii.  11. 
He  offers  you  salvation,  and  urges  it  upon  you.  Accept 
the  offer  on  gospel  terms.  Flee  to  Christ  by  faith,  re- 
ceive him  as  he  is  offered,  trust  to  his  righteousness  for 
pardon  and  acceptance,  and  devote  yourselves  to  him  to 
walk  with  him  in  the  ways  of  new  obedience,  and  you 
shall  be  saved.  And  O  my  hearers  be  exhorted  not  to 
delay  ;  what  you  do,  do  quickly.  You  who  are  out  of 
Christ  are  in  an  unspeakably  dreadfid  condition;  and 
life  is  uncertain.  Before  you  are  aware,  and  while  you 
are  sleeping  in  sin,  God  may  say,  "Give  an  account  of 
thy  stewardship,  for  thou  mayest  be  no  longer  steward." 
Yea,  while  you  are  dreaming  of  days  and  years  to  come, 
God  may  say,  "Thou  fool,  this  night  thy  soul  shall  be  re- 
quired of  thee."  And  what  follows.'*  The  worm  that  di- 
eth  not.  the  fire  that  is  not  quenched,  the  mist  and  blat  k- 
ness  of  darkness,  forever  and  ever. 

May  the  Lord  of  his  infinite  mercy,  have  mercy  on  care- 
less sinners,  awaken  them  to  a  sense  of  their  condition, 
and  deliver  them  from  that  second  and  eternal  death, 
which  is  the  wages  of  sin. — Amen. 


SERiMON  XCII. 

MEANS    OF    GRACl.. 
PROVERBS    VIII.    34. 


"  Blessed  is  the  man  that  heareth  me,  watching  daihj  at  mtj 
gates,  wailing  at  the  posts  of  my  doors' 


The  speaker  throughout  this  chapter  is  wisdom,  by 
whom  we  are  most  probably  to  understand  Christ,  acting 
in  liis  prophetical  otiice.  By  the  expressions  in  the  text, 
"  Watching  at  my  gates,"  and  "  waiting  at  the  posts  of  my 
doors,"  we  are  undoubtedly  to  understand  a  dihgent  use 
of  the  means  of  grace.  To  those  wfio  use  these  means 
aright,  a  blessing  is  promised.  "  Blessed  is  the  man  that 
heareth  me,  watchitig  daily  at  my  gates,  waiting  at  the 
posts  of  my  doors." 

These  words  thus  understood  may  lead  us  to  speak  of 
the  means  of  grace. 

The  outward  and  ordinary  means  of  grace  we  have  sta- 
ted in  the  answer  to  the  88th  question  of  our  Catechism. 

'*  What  are  the  outward  means  ivhercby  Christ  commimica- 
teth  to  us  the  hem  fits  of  redemption  ? 

The  outward  and  ordinary  means  whereby  Christ  comimica- 
tcth  to  us  the  benefits  of  redemption,  are  his  ordinances,  especial- 
ly the  word,  sacraments,  and  prayer  ;  allofivhich  are  made  ef- 
fectual to  the  elect  for  salvation. 

The  application  of  redemption,  or  the  production  and 
maintenance  in  the  soul,  of  those  graces  which  are  neces- 
sary to  salvation,  is  a  divine  work.  Tliis  is  abundantly  ev- 
ident from  the  Scriptures.  As  from  the  following  passa- 
ges among  others:  "Except  a  man  be  born  of  the  Spirit 
he  cannot  enter  into  the  kingdom  of  God  ;"  John  iii.  5. 
"  As  many  as  received  him,  to  them  gave  he  power  to  be- 
come the  sons  of  God,  even  to  them  that  believe  on  his 
name  :  which  were  born,  not  of  blood,  nor  of  the  will  of 
the  llesh,  nor  of  the  will  of  man,  but  of  God  ;"  John  i.  12, 
13.     "By  grace  are  ye  saved,  through  faith ;  and  that  not 


388  SERMON  XCII. 

of  yourselves  ;  it  is  the  gift  of  God  ;"  Epb.  ii.  8.  *'  Him 
(viz.  Christ)  hath  God  exalted  with  his  right  hand  to  he  a 
Prince  and  a  Saviour,  for  to  give  repentance  ;"  Acts  v.  31. 
From  these  and  many  other  texts  it  is  clearly  evident,  that 
these  graces  to  which  the  promises  of  life  ure  made,  are 
not  produced  by  the  mere  natui-al  powers  of  sinful 
man,  but  by  God  himself. 

But  nevertheless  the  Lord  uses  means  in  this  work. 
He  could  work  without  means.  He  could  convince  and 
convert  the  sinner,  and  work  and  maintain  in  him  all  those 
graces  which  are  necessary  to  salvation,  without  means, 
if  he  thought  proper.  But  he  has  determined  ordinarily 
to  work  by  means  ;  and  we  have  not  the  least  ground  to 
hope  for  the  divine  blessing,  while  we  live  in  the  neglect 
of  those  means  which  he  hath  tliought  proper  to  appoint. 
That  God  has  determined  to  work  by  means  in  the  appli- 
cation of  redemption  to  the  souls  of  sinners,  the  Scrip- 
tures clearly  teach.  When  Cornelius  was  to  be  instructed 
into  a  knowledge  of  the  way  of  salvation,  an  aiigel  was 
sent  t®  him,  not  to  give  him  the  necessary  informntion, 
which  he  might  easily  have  done,  but  to  direct  him  to 
send  for  Peter  a  minister  of  Christ.  When  the  Lord  had 
a  work  to  do  in  Macedonia,  Paul  was  in  a  vision  directed 
to  go  thither.  And  we  are  told,  "  it  pleased  God  by  the 
foolishness  of  preaching,  to  save  them  that  beheve ;"  1 
Cor.  i.  21.  And,  "Faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God  ;"  Rom.  x.  17.  And,  "Being  born 
again,  not  of  corruptible  seed,  but  of  incorruptible,  by  the 
word  of  God;"  1  Pet.  i.  23. 

The  outward  and  ordinary  means  whereby  Christ  com- 
municateth  to  us  the  benefits  of  redemption,  are  /lis  ordi- 
nances ;  or  such  means  as  he  hath  ordained  and  appointed 
in  his  word,  and  commanded  to  be  observed,  and  no  oth- 
er. In  using  other  means  than  those  which  God  hath  ap- 
pointed, because  we  suppose  they  are  calculated  to  affect 
the  passions,  and  bring  men  to  embrace  salvation,  or  car- 
ry on  this  work  where  it  is  begun,  we  have  no  right  to  ex- 
pect they  will  do  us  good,  and  produce  a  saving  effect ; 
for  as  has  been  shown, means  become  effectual  only  by  the 
blessing  of  God,  and  he  knows  what  means  are  best,  and 
he  has  instituted  those  means,  which  in  his  infinite  wisdom 
he  judged  to  be  best ;  and  it  is  an  impeachment  of  his 
wisdom,  w  lien,  as  has  often  been  done,  men  contrive  others. 


MEANS  OF  GRACE.  389 

Yea,  we  not  only  hare  no  reason  to  expect  that  God 
will  bless  sucli  ordinances  as  have  been  invented  by  men, 
and  not  instituted  by  himsell";  but  on  the  contrary,  we  have 
every  reason  to  believe  that  he  will  be  displeased.  For  this 
our  Savioiu"  condemned  the  Pharisees,  when  he  said,  "  in 
vain  do  they  worship  me,  teaching  for  doctrines  the  com- 
raandmcnts  of  men;"  Mat.  xv.  9.  And  again  we  read, 
'•why  are  ye  subject  to  ordinances,  after  the  command- 
ments and  doctrines,  of  men  ?  Which  things  have  indeed  a 
show  of  wisdom  in  will-worship  ;"  Col.  ii.  20,  22,  2,3. 
Such  is  the  system  of  papal  superstition,  as  the  use  of  ima- 
ges, worshij)pir)g  the  host  or  consecrated  elements  in  the 
Eucharist,  their  iVeipient  holidays, abstaining  from  certain 
kinds  of  food  at  cerlain  seasons,  and  on  certain  days,  and 
a  great  many  more  superstitions,  customs,  and  ordinances 
which  are  the  invention  of  men,  and  not  authorized  by  the 
word  of  God.  To  those  who  observe  these  ordinances  of 
human  invention,  God  saith,  "who  hath  required  this  at 
your  hand  f  is.  i.   12. 

The  means  of  grace  are  therefore,  not  the  ordinances 
which  have  been  invented  by  men  ;  but  those  which  God 
hath  appointed  in  his  word.  These  are,  especially,  the 
word,  sacraments,  and  prayer.  These  are  the  principal 
ordinances,  by  which  Christ  communicateth  the  benefits 
of  liis  redemption.  There  are  others,  which  are  not  men- 
tioned, in  tlie  answer  in  the  Catechism  which  we  are  now 
considering  Such  are  singing  the  praises  of  God,  occ  »- 
sional  fasting  and  thanksgiving,  when  called  to  them  by  the 
Providence  of  God,  and  church  discipline.  The  Scrip- 
tures clearly  teacli,  that  these  are  odinances  of  God's  ap- 
j)ointment.  But  the  word,  sacraments,  and  prayer  are 
the  principal. 

These  ordinances  are  made  effectual,  by  the  power  of 
God  aloTic.  If  he  bless  in  the  use  of  them,  they  will  prove 
elFectual  to  the  salvation  of  the  soul  ;  but  if  he  does  not 
add  his  specird  blessing,  they  will  prove  ineffectual.  This 
is  the  doctrine  of  our  Catechism  as  contained  in  the  an- 
swer to  the  89th  question. 

"  Hmv  is  the  irord  made  cffeclual  to  salvation  ? 

The  Spirit  of  God  maketh  the  reading,  but  espccialltf  the 
preaching  of  the  word,  anelfectualmmns  of  convincing  and  con- 
Licrting  sinners,  and  huilding  them  vp  in  holiness^  and  comfort 
through faitji  unto  salvation."' 


oUO  SERMON  XCII. 

So  also  wl(h  respect  to  the  sacraments  in  the  answer 
to  the  91st  question,  their  efficacy  is  nscribed  entirely  to 
a  divine  power. 

"  Hoic  do  the  sacrame7its  become  effectual  means  of  salva- 
iion  ? 

The  sacraments  become  effectual  means  of  salvation^  not  ^Tom 
any  virtue  in  them.,  or  in  him  that  doth  administer  them^  but  only 
by  the  blessin<r  of  Christ.,  and  the  working  of  his  spirit  in  thern^ 
that  by  faith  receive  them.''''  ^ 

Tills  doctrine,  that  the  means  of  grace  become  effec- 
tual only  by  the  power  ot^God,  is  clearly  proved, by  obser- 
vation, experience, and  the  wordofGod. 

Our  constant  observation  proves  it.  For  among  per- 
sons at  the  same  character,  and  sitting  under  the  same 
means,  we  see  the  means  prove  to  some  effectual, 
and  to  others  not.  To  some  they  prove  a  savour 
of  life,  and  to  others  a  savour  of  death;  and  under 
them  some  are  softened,  while  others  are  hardened. 
These  things  prove  that  there  is  no  virtue  in  means  them- 
selves to  render  them  eifectual ;  for  if  there  was,  in  simi- 
lar circumstances,  they  would  produce  a  similar  effect. 
The  experience  also  of  tijose  to  whom  the  means  of  grace 
have  been  blessed,  proves  that  they  are  rendered  effectu- 
al by  the  power  of  God  ;  for  they  will  uniformly  acknowl- 
edge that  the  work  was  the  Lord's.  And  the  Scriptures 
repeatedly  teach  us  this  doctrine.  The  Lord  spake  by 
Isaiah,  "  So  shall  my  word  be  that  goeth  forth  out  of  my 
mouth  ;  it  shall  not  return  unto  me  void,  but  it  shall  ac- 
compHsh  that  Mhich  I  please,  and  it  shall  prosper  in  the 
thing  whereto  I  send  it ;"  Is.  lv.  11.  When  Lydia  sat  under 
tiie  means  of  grace,wilh  the  other  women  that  were  assem- 
bled with  her,  she  was  convinced  and  converted  ;  but  we 
do  not  learn  that  this  was  the  case  with  any  of  the  others. 
The  reason  is  given,  why  the  word  proved  effectual  to 
Lydia,  '•  The  Lord  opened  her  heart,  that  she  attended 
unto  the  things  which  were  spoken  of  Paul ;"  Acts  xvi. 
14.  In  the  1st  Epistle  of  Paul  to  the  Corinthians  we 
read,  "Of  him  areye  in  Christ  Jesus,  who  of  God  is  made 
unto  us,  wisdom,  and  righteousness,  and  sanctification 
and  redemption;"  1  Cor.  i.  30.  In  this  passage  the  whole 
work  of  Salvation,  from  beginning  to  end,  is  ascribed  to 
God.  In  the  same  Epistle  we  again  read,  "I  have  plan- 
ted, Apollos  watered,  but  God  ga\  e  the  increase.  So  then 


ilEANS    OF    GRACE.  391 

neither  is  he  that  planteth  anything,  neither  he  that  wa- 
tereth  ;  but  God  that  giveth  the  increase  ;"  1  Cor.  iii. 
6,  7.  Hence  it  is  clearly  evident  that  the  means  of 
grace  become  effectual  by  the  power  ofCiod  alone  ;  and 
unless  this  power  accompanies  them,  they  will  prove  in- 
effectual. 

But  notwithstanding  the  increase,  or  theeffect  of  means, 
is  of  God,  still  it  is  our  duty  to  use  them,  and  we  have  not 
the  least  ground  to  expect  the  divine  blessing  in  the  ne- 
glect of  them. 

With  respect  to  the  unconverted,  although  means,  of 
themselves  will  never  convert  them,  neither  will  they  con- 
vert themselves  in  the  use  of  means,  nor  is  there  any  cer- 
tainty that  if  they  do  externally  wait  upon  the  means,  that 
God  will  convert  them  in  the  use  of  them  ;  yet  there  is 
much  more  hope,  that  they  will  be  converted  under  the 
means  of  grace,  than  when  they  withdraw  from  them. — 
Both  the  word  of  God  and  constant  observation  prove 
the  truth  of  this.  God  has  commanded  the  use  of  them, 
and  this  is  a  sufficient  reason  why  they  should  be  used, 
although  of  themselves,  they  never  can  convert  us.  And 
this  command  lays  a  foundation  to  hope,  that  the  Lord 
will  bless  in  the  use  of  them.  The  command  of  God  lays 
a  sufficient  foundation  for  the  use  of  the  means  of  grace, 
even  though  we  could  see  no  natural  connexion  between 
the  means  and  the  end.  For  there  was  no  natural  con- 
nexion, between  the  blowing  of  the  ram's  horns  around  the 
wallsof  Jericho;  but  God  commanded  it,  and  the  Israelites 
obeyed,  and  the  walls  fell.  There  was  also  no  natural 
connexion  Ijetween  EzekiePs prophesying  to  the  dry  bones 
and  their  living  ;  but  (iod  commanded  it,  the  prophet  o- 
beycd,  and  the  bones  lived.  Again  liiere  was  no  natural 
connexion  that  we  can  discover,  bet\veen  Naaman  dip- 
ping himself  seven  times  in  Jordan,  and  the  cure  of  his 
leprosy,  but  God  commanded  it,  and  if  he  had  not  ol)ey- 
ed.  or  if  he  had  used  other  waters,  he  would  not  have 
been  healed.  So  t!ie  mere  command  of  God  is  a  suffi- 
cient reason  why  the  means  should  be  used,  and  an  en- 
couragement to  use  them  wiih  a  hope  of  receiving  bene- 
fit, although  th<^  means  of  themselves  will  never  prove  ef- 
fectual, and  altliough  iHMther  is  he  that  planteth  anything, 
neither  is  he  that  watrToth  :   but  God  that  giveth  th(>  in- 


392  SERMON    XCII. 

Besides  we  know  that  the  means  of  grace,  and  espe- 
cially the  word,  are  used  by  the  Holy  Spirit,  as  instru- 
mental in  the  conversion  of  sinners.  By  the  word  he 
convinces  of  sin,  and  shows  the  sinner  his  ruined  condi- 
tion. He  makes  use  of  the  word  as  a  fire  and  hammer  to 
break  the  flinty  heart.  And  by  the  word,  he  discovers  to 
the  sinner  his  delusive  dreams,  and  slays  his  false  peace, 
and  hopes  and  joys.  "  I  through  the  law,  (said  Paul) 
am  dead  to  the  law,  that  I  might  live  unto  God  ;"  Gal. 
ii.  19.  In  this  verse  we  have  probably  the  chief,  if  not 
the  sole  use  of  means  to  the  unregenerate.  Under  the 
influenceof  the  Spirit  of  God,  carrying  home  truth  with 
power  to  the  soul,  they  have  a  natural  tendency  to  teach 
the  sinner  that  he  can  do  nothing,  and  that  he  lies  entire- 
ly at  mercy,  and  is  dependent  on  the  sovreign  grace  of 
God  ;  and  to  bring  him  down  to  that  death  spoken  of  by 
the  Apostle  in  the  text  just  quoted,  and  also  in  the  fol- 
lowing,"  when  the  commandment  came  sin  revived  and  I 
died."  Rom.  vii.  9.  When  the  unconverted  are  brought  to 
this  state,  means  have  had  their  effect  with  respect  to 
them.  They  have  prepared  the  way  under  the  powerful 
influence  of  the  spirit  of  God,  for  this  divine  agent,  to  in- 
fuse spiritual  life,  and  thus  fit  the  soul  to  live  unto 
God. 

Thenlhe  same  means,  which  before  conversion  were  of 
use  under  the  powerful  influence  of  (he  spirit  of  God,  to 
slay  the  sinner,  become  of  use  to  cherish  spiritual  life, 
and  to  enable  him  to  bring  forth  holy  fruit  to  the  praise 
and  glory  of  God.  The  use  of  means  to  the  unconverted 
is  to  pull  them  down  ;  but  to  the  people  of  God,  their  use 
is  to  build  them  up.  But  in  neither  will  they  have  the 
effect,  unless  through  the  special  influence  of  the  Holy 
Spirit.  But  at  the  same  time,  we  have  no  ground  to  hope, 
either  from  the  word  of  God,  or  his  dealings  with  man- 
kind, that  the  Spirit  will  exercise  his  powerful  influence, 
citherto  convince  and  convert  the  the  careless,  or  to 
comfort  and  build  up  the  regenerate,  without  the  instru- 
mentality of  means  ;  and  we  ought  therefore  to  be  in  the 
use  of  means  that  they  maybe  instrumental  in  the  hands 
of  the  divine  spirit  to  our  saving  benefit. 

lu  the  application  of  this  subject,  r;.e  exhorted  to  a  dili- 
gent use  of  the  means  of  grace.  Like  the  impotent  man  at 
the  pool  of  Bethesda,  who.  thongh  not  able  of  himself  to 


MEANS    OF   GRACE.  393 

get  into  the  waters  when  troubled  by  the  angel,  yet  waited 
until  the  Saviour  came  by  and  made  iiim  whole,  so  wait  at 
the  pool  of  divine  ordinances,  until  the  Spirit  come  and 
bless  you.  Be  found  watching  at  the  gates,  and  waiting 
at  the  posts  of  the  doors  of  Wisdom.  Even  though  you  are 
in  a  natural  state,  there  is  much  more  hope,  that  you  will 
be  blessed  in  so  doing,  than  in  neglecting  an  external  at- 
tendance upon  the  means  of  grace.  The  reason  of  this 
opinion  is,  not  that  hereby  you  merit  the  favour  of  God, 
or  that  God  has  promised  to  bless  you  in  the  external  use 
of  means,  while  in  an  unconverted  state  ;  but  because  W3 
see  that  generally  they  are  those,  who  are  diligent  in  the 
external  use  of  means,  that  do  receive  the  divine  bles- 
sing. But  while  facts  prove  this  ;  still,  it  is  a  great  sin  to 
sit  under  the  means  of  grace,  and  not  improve  them.  It  is 
a  great  sin  to  live  without  prayer;  and  it  is  also  a  great 
sin  to  pray  in  a  careless  manner,  insincerely,  and  from 
wrong  motives,  and  with  an  unholy  frame  of  heart.  To 
neglect  the  Bible,  and  not  peruse  it,  or  to  neglect  the  pub- 
lic worship  of  God's  house  are  gr^at  sins ;  and  so  also 
are  reading  the  Scriptures,  or  hearing  the  word  in  a  care- 
less and  unprofitable  manner.  It  is  a  great  sin  to  neglect 
any  of  the  ordinances  of  God's  appointment ;  and  it  is  al- 
so a  great  sin  to  attend  upon  any  of  them  in  an  improper 
manner  ;  for  "  the  sacrifice  of  the  wicked  is  an  abomina- 
tion to  the  Lord  ;"  Prov.  xv.  8. 

From  these  observations,  the  question  will  naturally 
arise,  what  shall  the  wicked  doPIfthe^  neglect  the  means 
of  grace  they  sin,  and  if  they  use  them  with  their  present 
tempers  they  sin.  What  shall  they  do  ?  I  answer  with 
the  word  of  God,  "  Let  the  wicked  forsake  his  way,  and 
the  unrighteous  man  his  thoughts,  and  let  him  return  un- 
to the  Lord  ;"  Is.  lv.  7.  "  Repent  and  be  converted,  that 
your  sins  may  be  blotted  out;"  Acts.  iii.  19.  "Believe 
on  the  Lord  Jesus  Christ ;"  Acts  xvi.  31.  And  use  the 
means  of  grace  with  that  temper  with  whicli  you  ought  to 
use  them.  This  is  your  immediate  duty  ;  and  the  neces- 
sity of  divine  influences  to  enable  you  thus  to  do,  by  no 
means  releases  you  from  the  duty  ;  for  this  necessity 
arises  from  the  sinner's  indisposition  to  do  his  duty,  which 
instead  of  excusing  him,  the  stronger  it  is,  the  more  guilty 
he  is.  You  are  exhorted  to  use  the  means  of  grace,  you 
are  also  exhorted  to  use  them  aright  and  not  to  mock  the 
VOL.  II.  50 


394  SERMON   XCIU 

heart-searching  God;  and  with  this  exhortation  I  must 
leave  jou  in  the  hands  of  a  sovereign  God. 

In  the  apphcation  of  this  subject,  the  people  of  God  are 
especially  exhorted  to  a  dihgent  use  of  the  means  of  grace. 
In  proportion  as  you  neglect  them,  you  may  expect  that 
your  souls  will  languish,  but  in  proportion  as  you  are  dili- 
gent in  the  right  use  of  them,  you  may  expect  to  be  builded 
up  in  holiness  and  comfort,  through  faith  unto  salvation. 
There  are  many  precious  promises  to  those  who  use  the 
means  of  grace  aright.  In  our  text  we  have  such  a  pro- 
mise, "  Blessed  is  the  man  that  heareth  me,  watching  dai- 
ly at  my  gates,  waiting  at  the  posts  of  my  doors."  In  oth- 
er pl.ices  we  read  ;  "  If  thou  criest  after  knowledge,  and 
liflest  up  thy  voice  for  understanding:  if  thou  seekest 
her  as  silver,  and  searchest  for  her  as  for  hid  treasures  : 
then  shalt  thou  understand  the  fear  of  the  Lord ;  and 
find  the  knowledge  of  God;"  Prov.  ii.  3,  4,  5.  "Those 
that  be  planted  in  the  house  of  the  Lord  shall  flourish 
in  the  courts  of  our  God.  they  shall  still  bring  forth 
fruit  in  old  age  ;  they  shall  be  fat  and  flourishing ;"  Ps.  xcii. 
13,  14.  "I  said  not  unto  the  seed  of  Jacob,  seek  ye  me 
in  vain  ;"  Is.  xlv.  19.  They  that  wait  upon  the  Lord 
shall  renew  their  strength ;  they  shall  mount  up  with  wings 
as  eagles,  they  shall  run  and  not  be  weary,  and  they  shall 
walk  and  not  faint;"  Is.  xl.  31.  Be  diligent  therefore  in 
the  right  use  of  the  means  of  grace  which  God  hath  ap- 
pointed, that  you  may  receive  the  divine  blessing,  and 
grow  in  grace,  and   increase  in   spiritual  comforts. 

Be  daily  in  the  Use  of  the  means  of  grace  ;  for  it  is  wor- 
thy of  observation  that  this  is  the  exhortationof  our  text, 
"Watching  daily  at  my  gates,  waiting  at  the  posts  of  my 
doors."  Many  seem  to  think,  we  have  nothing  to  do  with 
the  means  of  grace,  except  on  the  Sabbath.  We  have 
reason  to  fear  that  such  attend  to  them  very  little  as  they 
ought,  even  on  the  Sal  bath.  Especially  there  are  many 
who  seem  to  think,  we  have  nothing  to  do  with  public 
worship  on  any  other  day.  Many  prove  this,  by  their  con- 
duct in  uniformly  absenting  themselves,  and  some  have  not 
hesitated  to  express  it.  But  our  text  is  directly  against 
them,  where  the  man  is  pronounced  blessed,  who  watches 
daily  at  the  gates,  and  waits  at  the  posts  of  the  doors  of 
wisdom.  And  many  other  parts  of  the  Bible  are  against 
them.     Ministers  are  commanded  to  "  Preach  the  word, 


MEANS    OF    GRACE.  395 

be  instant  in  season,  out  of  season;"  2  Tim.  iv.  2.  And 
if  it  is  tlieirduty  to  preach  the  word  out  of  the  stated  sea- 
sons, as  well  as  in  thein,  it  is  uaquestionablj  the  duty  of 
people  to  wait  upon  the  word  thus  preached.  After  the 
day  of  Pentecost  the  disciples  of  our  Lord,  "  Continued 
dailif  with  one  accord  ifi  the  temple,  and  breaking  bread 
from  house  to  house,  praising  God.  And  the  Lord  added 
to  the  church  daili/  such  as  should  be  saved  ;"  Acts  ii.  46, 
17. 

It  is  true  we  have  other  duties  to  perform  besides  the 
immediate  vvorship  of  God.  But  can  we  not  perform 
both  ?  Men  of  the  world  can  find  time  for  vain  Amuse- 
ments, feasting,  and  the  hke,  and  yet  attend  to  business, 
and  do  not  suppose  that  they  encroach  upon  the  time 
that  ought  to  be  devoted  to  their  worldly  concerns.  But 
they  who  redeem  from  business,  to  attend  the  worship  of 
God,  on  other  days  besides  the  Sabbath,  half  as  much 
time,  as  is  spent  by  the  people  of  the  world  in  idleness, 
vain  amusements,  and  dissipation,  are  oftentim«  s  censured 
as  inattentive  to  their  duty,  in  neglecting  their  worldly 
concerns. 

Brethren,  the  judgment  day  will  set  this  matter  right; 
and  we  shall  then  see  whose  conduct  will  receive  the  ap- 
probation of  their  Master.  Whether  theirs  who  redeem- 
ed time  from  the  world,  to  engage  an  hour  with  the  people 
of  God  in  his  worship  ;  or  theirs,  who  while  they  can  find 
time  to  devote  hours  to  dissipation,  neglect  the  occasional 
Avorship  of  God,  and  censure  those  who  attend  upon  it. 
The  secret  of  the  business  generally  is,  not  a  want  of  time, 
but  a  dislike  of  the  employment.  But  certainly  they  who 
dislike  the  worship  of  God  on  earth,  can  never  with  this 
temper  enter  heaven,  where  the  worship  and  service  of 
God  will  be  the  continual  and  delightful  employment  of 
its  blessed  inhabitants.  If  our  hearts  were  right,  and  we 
had  a  reahzing  sense  of  the  importance  of  spiritual  and 
eternal  things,  there  would  be  no  difficulty  on  this  subject. 
We  would  find  time,  and  it  would  bo  our  deliglit  too,  if  we 
had  opportunity,  to  watch  daily  at  the  gates,  and  wait  at 
the  posts  of  the  doors  of  VVisdom  ;  and  our  temporal 
business  would  not  be  neglected. 

May  the  Lord  enable  us  all  diligently,  and  with  n  pro- 
per spirit  to  wait  upon  him  in  his  ordinances  and  bless  us 
ill  the  use  of  them. — Amen. 


SERMON  XCIII. 

READING    THE    SCRIPTURES. 
JOHN    V.    39. 


"  Search  the  Scriptures ;  for  in  them  ye  think  ye  have  eternal 
life^  and  they  are  they  luhich  testify  of  me." 


The  Jews  received  the  Scriptures  of  the  Old  Testa- 
ment as  the  word  of  God;  and  according  to  them  looked 
for  a  Saviour  to  come.  But  when  Jesus,  who  in  every  re- 
spect answered  to  the  description  given  of  the  promised 
Saviour  in  the  Old  Testament,  came,  they  refused  to  re- 
ceive him  as  the  expected  Messiah.  In  the  chapter  which 
contains  our  text,  we  find  Jesus,  in  conversation  with  the 
Jews,  endeavouring  to  convince  them  of  his  divine  mis- 
sion, and  that  he  was  indeed  the  Christ  ;  and  for  this  pur- 
pose, he  referred  them  in  our  text  to  the  Scriptures  of  the 
Old  Testament,  which  they  professed  to  believe. — 
'^  Search  the  Scriptures  :  for  in  them  ye  think  ye  have 
eternal  life,  and  they  are  they  which  testify  of  me." 

The  duty  here  enjoined  is  incumbent  on  us  as  well 
as  the  Jews. 

lieadi?itr  the  ivord  of  God  is  an  important  means  of 
gr  ;ce.^  That  this  means  may  become  effectual,  we 
ought  to  attend  to  it    in  a  proper  manner. 

5  he  manner  in  which  it  should  be  attended  to,  we 
have  poiiited  out  in  our  Catechism  in  the  answer  to 
the  90th  question. 

'•'IIoiv  is  the  word  to  be  read  and  heard,  that  it  may  be" 
come  effectual  unto  salvation  ? 

1  hat  the  word  may  become  effectual  unto  salvation^  we  must 
attend  thereunto  with  diligence^  preparation  and  prayer,  receive 
It  with  faith  and  love,  lay  it  up  in  our  hearts,  and  practise 
it  in  our  iivcsy 

I'his  answer  refers  not  only  to  the  reading  of  the  word; 
but  also  to  the  hearing  of  it  when  preached.     In  illustra- 


READING    THE    SCRIPTURES.  397 

«jng  it  therefore,  we  shall,  in  separate  discourses,  attend 
to  the  manner  in  which  the  word  should  be  read,  preach- 
ed, and  heard. 

In  this  discourse  we  shall  attend  only  to  the  reading  of 
fhe  word,  and  shall  endeavour  to  show  how  the  word 
oi'  God    ought  to  be  read,  and  then  enforce  the    duty. 

I.  Let  us  attend  to  the  manner  in  which  the  Scriptures 
should  be  read. 

1.  We  ought  to  read  them  \w'\\h  diligence.  The  Bereans 
have  set  us  an  example  in  this  respect ;  and  they  were 
commended  for  it  by  the  Apostle.  "These  (said  he)  were 
more  noble  than  those  in  Thessalonica,  in  that  they  re- 
ceived the  word  with  all  readiness  of  mind,  and  searched 
the  Scriptures  t/mTy,  whether  those  things  were  so ;"  Acts 
xvii.  11.  The  command  to  the  children  of  Israel  was, 
"  These  words,  which  I  command  thee  this  day,  shall  be 
in  thine  heai't.  And  thou  shalt  teach  them  diligently  unto 
thy  children,  and  shalt  talk  of  them  when  thou  sittestiii 
thine  house,  and  when  thou  walkest  by  the  way,  and  when 
thou  liest  down,  and  when  thou  risest  up.  And  thou 
fshalt  bind  them  for  a  sign  upon  thine  hand,  and  they 
shall  be  as  frontlets  between  thine  eyes.  And  thou 
shalt  write  them  upon  the  posts  of  thy  house,  and  on 
thy  gates ;"  Deut.  vi.  6 — 9.  The  Lord  commanded 
Joshua,  "This  book  of  the  law  shall  not  depart  out  of 
thy  mouth  ;  but  thou  shalt  meditate  therein  day  and  night, 
that  thou  mayest  observe  to  do  according  to  all  that  is 
written  therein;  Josh.  i.  8.  And  David  said,  describing 
the  good  man,  "  In  his  law  doth  he  meditate  day  and 
night ;"  Ps.  i.  2.  All  these  texts  teach  us,  that  it  is  our 
duty  to  read  the  word  of  God  diligently.  We  should 
make  it  our  daily  study.  No  day  should  pass,  except 
when  necessarily  prevented,  without  reading  a  portion  of 
it  ;  and  we  ought  to  make  reading  the  Scriptures  a  part 
of  our  morning  and  evening  devotions.  In  this  way  our 
fainihes,  should  they  neglect  to  read  the  vScriptures,  indi- 
vidually by  themselves,  may  receive  instruction  which 
they  otherwise  would  not  obtain. 

2.  We  should  read  the  Scriptures  under  a  realizing 
sense  that  they  are  indeed  the  loord  of  God.  We  arc  apt,  in 
a  measure,  to  give  credit  to  what  we  hear  or  read,  and  to 
estimate  its  importance  from  the  character  of  the  author. 
Heading  the  Scriptures,  therefore  under  a  realizing  sense, 


398  SERMON    XCIII. 

that  they  are  the  word  of  God,  will  have  a  tendency  to 
give  credit  and  weight  to  what  we  read.  Let  us  realize 
when  we  open  our  Bibles,  that  we  are  treading  on  holy 
ground,  and  that  the  almighty  God,  who  will  be  our 
Judge,  speaks  in  what  we  are  reading.  Were  we  to  bring 
ourselves  to  realize  this,  when  we  read  the  Scriptures,  we 
would  he  more  likely  to  derive  instruction  and  profit 
from  them. 

3.  We  ought  to  read  the  Scriptures,  under  a  realizing 
sense  of  our  oivn  personal  and  deep  concern  in  them.  The 
Scriptures  speak  to  every  individual,  and  show  what  the 
law  of  God  requires  of  him,  and  its  penalty  in  case  of 
transgression.  They  teach  us  that  we  are  sinners,  and 
inform  us  of  the  dreadful  consequences  of  sin.  And  they 
tell  us  that  there  is  salvation  provided,  and  show  us  the 
only  way  of  escape  from  the  ruin  brought  upon  us  by  sin. 
In  the  subject  matter  of  the  Scriptures,  every  one  is  most 
deeply  concerned.  The  criminal  reads  the  instrument 
which  contains  sentence  of  death  against  him,  with  a  deep 
and  awful  interest ;  and  he  reads  his  pardon  with  a  deep 
and  joyful  interest  ;  and  the  heir  reads  his  father's  will 
with  a  deep  and  lively  interest ;  but  no  individual  is  as 
much  concerned  in  these  things,  as  he  is  in  what  is  con- 
tained in  the  Scriptures,  and  therefore  they  ought  to  be 
read  under  a  realizing  sense  of  the  personal  and  deep  con- 
cern of  the  reader  in  tliem. 

4.  They  ought  to  be  read  with  a  sincere  desire  to  projif 
by  them.  Some  read  the  Scriptures  to  find  appearances 
of  contradiction  to  establish  their  minds  in  infidelity;  and 
some  read  them  to  use  them  in  venting  their  wit  and  ridi- 
cule against  religion.  Such,  instead  of  profiting  by 
the  Scriptures,  wrest  them  to  their  own  destruction ;  and 
may  expect  to  be  given  up  of  God  to  find  what  they  are 
seeking  after,  and  to  be  given  up  to  strong  delusions  to 
believe  a  lie,  that  they  may  be  damned  who  believe  not 
the  truth,  but  have  pleasure  in  unrighteousness.  There 
are  others  again  who  read  the  Scriptures,  merely  from 
the  influence  of  education,  or  to  quiet  conscience,  as 
the  formalist  prays,  and  attends  public  worship,  but  are 
indiflercnt  about  any  profit  from  them.  They  who  read 
them  in  this  way  can  have  but  little  prospect  of  advan- 
tage. To  derive  advantage  from  them,  we  should  read 
thera  with  a  sincere  desire  to  profit. 


READING    THE   SCRIPTURES.  399 

5.  The  Scriptures  ought  to  be  read  with  care^  or  at- 
tention. The  coipmand  of  our  Saviour  in  our  text  is, 
"  Search  the  Scriptures."  The  original  word  is  very 
expressive.  It  signifies,  to  search  as  for  a  vein  of  sil- 
ver. We  are  not  only  to  read,  but  to  study  them,  and 
to  seek  fully  to  understand  them.  We  ought  carefully 
to  compare  different  parts,  and  to  attend  to  the  design, 
connexion,  and  general  scope  of  passages  ;  for  there 
are  many  deep  things  in  the  Scriptures,  which  duly  to 
understand,  requires,  not  merely  a  superficial  reading, 
but  a  careful  searching. 

6.  When  we  read  the  Scriptures  we  ought  to  en- 
deavour to  treasure  them  up  in  our  memories.  David  hid 
the  word  of  the  Lord  in  his  heart.  Having  treasur- 
ed the  word  of  God  up  in  our  memories,  we  shall  have 
something  always  at  hand  to  teach  us  when  we  go 
wrong,  and  to  warn  us  against  sin,  to  direct  us  in  the  path 
of  duty  when  we  are  halting  between  two  opinions,  and 
to  answer  a  temptation  when  assaulted  with  it.  We  shall 
also  have  ready,  arguments  in  prayer,  promises  to  con- 
sole and  support  us  under  trials,  and  matter  to  employ 
our  meditations  while  pursuing  our  daily  business,  and  in 
the  wakeful  hours  of  the  night.  Meditation  on  the  Scrip- 
tures is  an  important  duty,  frequently  inculcated  in  the 
word  of  God,  and  which  was  frequently  practised  by  the 
Scripture  saints.  But  unless  we  treasure  the  Scriptures 
in  our  memory,  we  cannot  perform  this  duty.  Indeed  if 
we  read,  and  immediately  forget  all  we  read,  we  read  al- 
most in  vain. 

7.  The  Scriptures  ought  to  be  read  with  self-examin- 
ation 2i\n\.  self-apptication.  When  we  find  a  sin  forbidden, 
we  ought  to  consider  the  prohibition  as  addressed  to  our- 
selves, and  we  ought  to  examine  ourselves,  whether  we 
live  in  this  sin.  When  we  find  a  course  of  conduct  point- 
ed out  that  is  declared  to  be  inconsistent  with  the  chris- 
tian character,  and  to  exclude  from  the  kingdom  of  heav- 
en, we  ought  to  ask  ourselves,  are  we  the  character,  and 
admit  the  consequences  with  respect  to  ourselves,  and  be 
led  without  delay  to  forsake  such  a  dangerous  course. 
Again  when  we  read  a  command  of  God,  we  ought  to  con- 
sider the  command  as  addressed  to  us,  and  examine  our- 
selves whether  we  are  living  in  obedience  to  it.  And  so 
also  when  we  read  of  a  trait  of  the  christian  character,  we 


400  SERMON  xciir. 

ought  to  inquire  is  this  our  character.  In  this  manner 
should  we  read  the  Scriptures,  if  we  wo«ld  profit  by  them. 

8.  Once  more.  We  ought  to  read  the  Scriptures  with 
prayer.  "In  every  thing  (said  an  apostle)  by  prayer  and 
supplication,  with  thanksgiving,  let  your  requests  be 
made  known  unto  God ;"  Phil.  iv.  6.  The  blessing  of  God 
granting  the  influences  of  his  Spirit,  is  necessary  to  enable 
us  savingly  to  understand  the  Scriptures,  and  receive 
spiritual  profit  from  them.  The  same  power  that  opened 
the  understandings  of  the  disciples  to  understand  the 
Scriptures,  must  open  our  understandings,  or  they  will  be 
to  us,  as  to  their  spirituality  and  power,  a  sealed  book. 
But  the  divine  constitution  is,  "Ask,  and  it  shall  be  given 
you  ;"  Mat.  vii.  7.  If  then  we  would  profit  by  reading  the 
Scriptures,  we  ought  to  feel  our  dependence  on  God,  and 
look  to  him  in  prayer,  to  bless  to  our  spiritual  benefit  what 
we  read. 

Having  thus  shown  how  the  Scriptures  ought  to  be  read, 
we  proceed, 

II.  To  enforce  the  duty. 

1.  The  first  argument  I  would  offer  is  that  the  Scriptures 
are  the  word  of  God.  "All  Scripture  is  given  by  inspira- 
tion of  God  ;"  2  Tim.  iii.  1 6.  "  Holy  men  of  God  spake  as 
they  were  moved  by  the  Holy  Ghost ;"  2  Pet.  i.  21.  That 
God  has  been  pleased  to  give  us  a  revelation  of  his  will, 
sufficiently  indicates  that  it  is  our  duty  to  read  and  be- 
come acquainted  with  it,  and  that  we  cannot  neglect  it 
without  guilt.  Has  the  great  God,  our  Creator,  Sovereign, 
and  Judge,  condescended  to  give  us  a  revelation  of  his  will, 
and  shall  we  live  without  Bibles  in  our  houses,  or  shall 
we  permit  them  to  lie  on  our  shelves,  and  not  peruse 
them,  or  shall  we  peruse  them  so  seldom,  or  so  carelessly, 
as  not  to  become  acquainted  with  their  contents  ?  Sure- 
ly the  character  of  God  ought  to  secure  attention  to  the 
Bible,  wliich  contains  his  revealed  will. 

2.  Another  argument  is,  that  God  has  commanded  us  to 
read  his  word.  It  is  doubtless  our  duty  imphcitly  to  obey 
nil  God's  commands,  and  it  is  at  our  peril  if  we  do  not. 
Now  he  has  commanded  us  to  read  and  make  ourselves 
acquainted  with  the  Scriptures.  Thus  he  said  to  the  Is- 
raelites, "  These  words  which  I  command  thee  this  day, 
shall  be  in  thine  heart.  And  thou  shalt  teach  them  dili- 
gently unto  thy  children,  and  shalt  talk  of  them,  when 


READING    THE    SCRIPTURES. 


40  i 


ihou  sittcst  in  thine  house,  and  when  thou  walkest  by  the 
way,  and  when  thou  Hest  down,  and  when  thou  risest  up. 
And  thou  shalt  bind  them  for  a  sign  upon  thine  hand  ;  and 
they  shall  be  as  frontlets  between  thine  eyes.  And  thou 
shalt  write  them  upon  the  posts  of  thy  house,  and  on  thy 
gates  ;"  Deut.  vi.  6^—9.  And  in  otir  text  we  read, 
"  Search  the  Scriptures." 

3.  We  argue  the  duty  from  th^  example  of  the  saints  of 
old  ;  for  we  are  exhorted  to  be  "  Followers  of  them,  who 
through  faith  and  patience  inherit  the  promises;"  Heb. 
vi.  12.  And  they  studied  and  highly  prized  the  Scrip- 
tures. We  hear  David  in  his  Psalms  expressing  himself 
concerning  the  word  of  God  as  follows  :  "Thy  word  have 
I  hid  in  mine  heart.  I  will  meditate  in  thy  precepts.  The 
law  of  thy  mouth  is  better  unto  me,  than  thousands  of 
gold  and  silver.  O  how  loVe  I  thy  law  !  It  is  my  medita- 
tion all  the  day.  Mine  eyes  prevent  the  night  watches  j 
that  I  might  meditate  in  thy  word  :"  Ps.  cxix  Such  are 
some  of  the  expressions  which  show  the  high  value,  that 
the  man  after  God's  own  heart,  put  upon  his  word.  The 
Bereans  were  highly  commended  by  the  Apostle  for  their 
diligent  searching  the  Scriptures.  "  These  were  more 
noble  than  those  in  Tliessalonica,  in  that  they  received 
the  word  with  all  readiness  of  mind,  and  searched  the 
Scriptures  daily  whether  those  things  were  so;  Acts  xvii, 
11.  Of  Apollos  it  was  spoken  in  high  commendation, 
that  he  was  "  Mighty  in  the  Scriptures  ;"  Acts  xviii.  24^ 
And  to  the  praise  of  Timothy  it  was  spoken  "That  from 
a  child  he  had  known  the  Holy  Scriptures  ;"  2  Tim.  iii. 
15.  Thus  v/e  have  the  example  of  the  Scripture  saints  ta 
enforce  this  duty. 

4.  Another  argument  to  enforce  the  reading  of  the' 
Scriptures  is,  the  advantages  which  may  be  derived  from  at 
careful  attention  to  them. 

The  Scriptures  contain  ah  important  ahd  instructive" 
history  of  events;  and  this  too  for  the  space  of  near  three 
thousand  years,  before  we  have  scarcely  any  light  from 
prolane  history.  They  show  us  as  much  as  any  other 
history  the  natural  causes  of  the  prosperity,  decline,  and 
destruction  of  nations.  They  ccmtain  the  best  political' 
institutions  and  maxims.  They  abound  with  the  purest 
moral  precepts.  And  they  aflbrd  us  specimens  of  tine 
vt'riting  unequalled  in  human  compositions.  These  are 
voi,  n,  51 


402  feERMON  XCHI. 

reasons  why  the  Scriptures  should  be  read.  Shall  we  at- 
tend to  other  histories,  to  other  systems  of  civil  pohcy,  and 
morality,  and  to  other  works  of  taste,  and  shall  we  neglect 
the  Scriptures,  which  are  so  well  calculated  to  instruct 
us  in  these  things  ?  But  these  are  advantages  of  far  infe- 
lior  importance  to  some  which  are  to  be  derived  from 
reading  the  Scriptures. 

Reading  the  Scriptures  maybe  of  spiritual  and  eternal 
benefit  to  our  immortal  souls.  They  contain  God's  law  ; 
they  teach  us  its  penalty ;  they  inform  us  of  our  ruined 
condition  as  sinners  ;  and  they  discover  to  us  the  only 
way  of  escape  from  merited  wrath.  But  to  be  more  par- 
ticular, reading  the  Scriptures  is  calculated  to  be  of  spir- 
itual and  eternal  advantage  to  every  character,  to  the 
careless,  the  enquiring,  and  the  real  christian. 

The  reading  of  the  Scriptures  may  prove  of  spiritual 
and  eternal  advantage  to  the  careless.  For  here  they 
have  their  character  drawn  and  their  doom  pointed  out, 
in  language  calculated  to  awaken  them  from  their  securi- 
ty ;  and  here  they  are  told  what  they  must  be  to  escape 
from  deserved  wrath.  Reading  the  Scriptures  is  one  of 
the  means  of  grace,  which  the  Spirit  uses  to  awaken  and 
convict  the  sinner,  bring  him  with  anxiety  to  seek  salva- 
tion, and  finally  convert  and  bring  him  into  a  state  of  safe- 
ty. The  word  of  God  is  called  "The  sword  of  the  Spir- 
it ;"  Eph.  vi.  17.  And  it  is  said  "The  word  of  God  is 
quick,  and  powerful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of  soul  and 
spirit,  and  of  the  joints  and  marrow,  and  is  a  discerner  of 
the  thoughts  and  intents  of  the  heart ;"  Hob.  iv.  12.  We 
also  read,  "The  law  of  the  Lord  is  perfect  converting  the 
soul;"  Ps.  xix.  7.  And,  "born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  word  of  God  ;"  1  Pet.  i. 
23.  And  "Of  his  own  will  begat  he  us  with  the  word  of 
truth  ;"  Jam.  i.  18.  Hence  we  learn  that  it  is  of  import- 
ance to  the  careless  sinner  to  read  the  word  of  God.  It 
may  prove  to  him  the  sword  of  the  Spirit,  and  show  him 
his  character  and  danger,  and  eventually  be  instrumental 
in  his  saving  conversion.  I  dare  not  say  read  the  word 
with  carelessness  and  inattention  ;  this  would  be  giving 
you  a  license  to  sin.  But  I  will  say  read  it.  And  if  ever 
you  are  brought  to  a  saving  knowledge  of  the  truth,  it  will 
be  a  grief  to  you,  if  you  are  ignorant  of  a  speculative  ac- 


READING    THE    SCRIPTURES.  403 

quaintance  with  the  Scriptures  ;  ritrtl  you  will  tintl  that 
such  a  knowledge  would  be  of  vast  importance  to  you. 

The  reading  of  the  Scriptures  is  also  of  great  import- 
ance to  the  inquiring,  and  cannot  be  too  earnestly  recom- 
mended to  them.  Such  feel  that  they  have  broken  God's 
law,  and  have  incurred  its  curse  ;  and  they  are  anxious- 
ly inquiring,  whether  there  is  any  way  of  escape,  and 
whither,  and  how  they  may  escape  ?  Now  it  is  the  word 
of  God  alone  that  teaches  us  that  there  is  a  way  of  escape 
from  the  wrath  to  come.  It  is  the  word  of  God  alone  that 
teaches  us  whither  we  shall  flee,  viz.  to  the  Lord  Jesus 
Christ,  on  whom  our  help  is  laid,  and  who  is  mighty  to 
save.  And  it  is  the  word  of  God  alone  that  points  out  the 
way  to  Christ,  and  lays  down  the  marks  oi  our  union  to 
him.  In  short  it  is  the  word  of  God  alone  that  can  an- 
swer the  all  important  inquiry  of  an  awakened  souU 
"  What  must  I  do  to  be  saved  ?"  The  inquiring  soul 
therefore  ought  to  be  much  engaged  in  searching  the 
Scriptures.  These  are  the  fountains  of  rehgious  knowl- 
edge. All  other  books  on  religious  subjecis  are  but  the 
streams.  The  streams  may  be  polluted ;  but  the  foun- 
tain is  pure.  On  the  instructions  of  God's  word  you  may 
rely.  And  all  the  instructions  you  derive  from  other 
sources,  as  from  ministers,  from  God's  professing  people, 
and  from  religious  books,  ought  to  be  brought  to  the  test 
of  the  Scriptures.  "  'I'o  the  law  and  to  the  testimony  :  if 
they  speak  not  according  to  this  word,  it  is  because  there 
is  no  light  in  them  ;"  Is.  viii.  20.  When  you  come  to 
your  minister  for  direction,  all  the  direction  that  he  can 
give  you,  that  will  be  of  service  to  you,  must  be  draw^n 
from  the  word  of  God.  Be  exhorted  therefore  to  a  dili- 
gent, careful  and  prayerful  examination  of  the  Scriptures 
for  yourselves.  Most  prol)ably  one  principal  reason,  why 
some  continue  so  long  in  darkness,  is,  an  ignorance  of  the 
Scriptures  ;  and  also,  most  probably,  one  principal  rea- 
son of  the  false  hopes  and  joys  of  many  is  their  ignorance 
of  the  Scriptures  ;  they  are  ignorant  of  what  is  the  Scrip- 
tural character  of  the  christian.  From  all  these  conside- 
rations the  inquiring  may  see  the  great  importance  to  them 
of  searching  tlie  Scriptures. 

Again,  reading  the  word  of  God  is  of  great  importance 
to  the  real  christian.  The  Bible  is  the  rule  by  which  he 
is  to  walk  as  a  subject  of  the  kingdom  of  Christ.     It  is  the 


40<J  SERMON   XCIIi. 

charter  oi'  his  privileges  as  a  citizen  of  Zion.  It  is  the 
testament  of  his  heavenly  Father,  in  which  he  has  be- 
queathed to  him  as  his  adopted  son  a  heavenly  inheri- 
tance. It  is  a  map  of  the  way  which  leads  to  the  promis- 
ed land.  It  is  the  compass  to  direct  him  to  the  haven  of 
etenral  rest.  And  it  is  a  lamp  unto  his  feet,  and  a  light 
unto  his  path,  w  hile  passing  through  the  dark  wilderness 
of  this  world.  Does  it  become  a  good  citizen  to  know  the 
Jaws  by  wiiich  he  is  to  be  governed  ;  and  is  it  of  import- 
ance that  he  should  become  acquainted  with  his  privile- 
ges ?  Does  the  heir  take  an  interest  in,  and  endeavour 
to  know  every  item  of  his  fathers  will,  especially  as  far 
as  he  himself  is  concerned.''  Does  the  traveller  in  a 
strange  and  dangerous  country  prize  and  examine  his 
map  .'*  Is  the  compass  of  importance  to  the  mariner  and 
does  he  so  esteem  it  ?  And  is  a  light  useful,  to  guide  our 
steps  in  a  narrow,  dark,  and  dangerous  path  ?  Far  more 
important  than  any  of  these  is  the  word  of  God,  Would 
you  christians  see  the  importance  of  reading  the  Scrip- 
tures and  becoming  intimately  acquainted  with  them, 
read  attentively  the  119th  Psalm,  and  you  may  see  a  great 
variety  of  benefits  resultiiig  to  the  child  of  God,  from  an 
acquaintance  with  the  Scriptures. 

It  is  qf  importance  that  the  christian  should  always  be  a- 
ble,  among  the  different  pursuits  which  may  present  them- 
selves, to  know  the  path  pf  duty  ;  that  he  should  have  at 
hand  an  answer  to  temptations;  that  he  should  be  able  to 
give  to  every  man  that  asketh  him  a  reason  of  the  hope 
that  is  in  him  ;  that  he  should  have  arguments  in  prayer ; 
and  that  he  should  be  at)le  to  rely  on  the  prornises  and 
plead  them. ^  "Then  it  is  of  importance,  that  he  should 
diligently  attend  to  the  word  of  God,  and  treasure  it  up 
in  his  heart, 

'J  he  word  of  Gpd  is  qf  great  use  to  sanctify  the  soul, 
''Sanctify  them  (said  tlie  Saviour)  through  thy  truth  ;  thy 
word  is  truth  ;"  John  xvii.  17.  It  is  of  use  to  make  the 
christian  stable,  so  as  not  to  be  liable  to  continual  waver- 
ing, and  to  be  driven  about  by  every  wind  of  doctrine.  It  is 
pi'  use  to  keep  him  from  sin;  and  to  subdue  his  corruptions, 
and  mortify  indwelling  sin.  '^AU  Scripture  (said  the  Apos- 
tle) is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in  right- 
cpusness  :  that  the  man  of  God  may  be  perfect,  thorough-! 


READING   THE    SCRIPTURES.  403 

iy  furnished  unto  all  good  works;"  2  Tim.  ill.  16,  17. 
"  Wherewith  (asked  the  Psalmist)  shall  a  young  man 
cleanse  his  way  ?"  he  answered,  "  By  taking  heed  there- 
to according  to  thy  word  ;"  Ps,  cxix.  9.  Again  he  said  in 
the  same  Psalm,  ''  Tliy  word  have  I  hid  in.  mine  heart, 
that  I  might  not  sin  against  thee."  And  "  through  thy 
precepts,  I  get  understanding  ;  therefore  I  hate  every 
false  way."  Again,  the  word  of  God  is  of  use  to  support 
and  comfort  the  soul  of  the  christian,  under  afflictions. 
"'  Unless  thy  law  (said  the  Psalmist)  had  been  my  de- 
lights, I  should  then  have  perished  in  mine  affliction. 
This  is  my  comfort  in  my  affliction.  I  remembered  th} 
judgments  of  old,  O  Lord  ;  and  have  comforted  myself 
Thy  statutes  have  been  my  songs  in  the  house  of  my  pil- 
grimage ;"  Ps.  cxix.  92,  50,  52,  54.  Again  the  word  of 
God  is  of  use  to  quicken  and  strengthen  the  christian. 
"  Thy  word  (said  the  Psalmist)  hath  quickened  me.  My 
soul  melteth  for  heaviness  :  strengthen  thou  me  accord- 
ing unto  thy  word  ;"  Ps.  cxix,  50,  28.  The  word  of  God 
is  also  of  use  to  advance  the  christian  in  the  knowledge 
of  divine  things.  Paul  said  to  Timothy,  "  i  he  Holy 
Scriptures  which  are  able  to  make  thee  wise  unto  salva- 
tion ;"  2  Tim.  iii.  15.  And  in  the  Psalms  we  read,  "The 
testimony  of  the  Lord  is  sure  making  wise  the  simple  :  the 
commandment  of  the  Lord  is  pure,  enlightening  the  eyes;" 
Ps.  xix.  7,  8.  "  The  entrance  of  thy  words  giveth  light  : 
it  giveth  understanding  unto  tlie  simple  ;"  Ps.  cxix.  130. 
"  Thou  through  thy  commandrncnts,  hast  made  me  wiser 
than  mine  enemies.  I  have  more  understanding  than  all 
my  teachers  :  for  thy  testimonies  are  my  meditation.  I 
understand  more  than  the  ancients:  because  I  keep  thy 
precepts;"  Ps.  cxix.  98,  99,  100. 

Such  are  the  advantages  to  be  derived  from  the  word 
ofGod.  But  it  is  evident  that  to  receive  these  advanta- 
ges you  must  treasure  the  Scriptures  in  your  minds,  and 
therefore  read  them. 

Let  me  now  press  upon  you  all,  the  duty  of  searching 
the  Scriptures.  Consider  who  is  their  author,  that  he 
comm.ands  it,  and  tl}at  the  duty  is  enforced  by  the  exam- 
ple of  the  saints,  who  are  proposed  to  us  for  our  imitation. 
Consider  the  instructions  which  they  contain.  Consider 
their  spiritual  arul  eternal  use — that  they  are  of  use  to  a- 
v.'akcn  the  carelpss,  to  direct  the  inquiring,  and  to  enligh- 


466  SERMON  xciir. 

ten,  guide,  establish,  sanctify,  support,  comfort,  quicken 
and  strengthen  the  christian  ;  and  be  exhorted  diligent- 
ly to  read  the  Scriptures.  Read  them  under  a  realizing 
sense  that  they  are  indeed  the  word  of  God,  and  of  your 
own  personal  and  deep  concern  in  them  ;  read  them  with 
a  sincere  desire  to  profit  by  them  ;  read  them  with  care  ; 
treasure  their  contents  in  your  memory ;  read  them  with 
self-application,  and  self-examination  ;  and  read  them 
with  prayer,  feeling  your  dependence  on  God  to  make 
them  effectual,  and  looking  to  him  for  the  influences  of 
his  Spirit. 

The  Bible,  my  brethren  is  an  invaluable  gifl  bestowed 
upon  us.  God  has  in  this  respect  highly  distinguished  us 
above  the  heathen:  and  also  above  our  fathers  who  lived 
before  the  invention  of  the  art  of  printing,  and  even  above 
the  generations  which  have  immediately  preceded  us.  The 
poorest  may  now  have  Bibles.  Those  noble  institutions 
of  modern  days,  Bible  Societies,  have  placed  the  Holy 
Scriptures  within  the  reach  of  the  poorest.  And  in  view 
of  the  importance  of  the  Bible,  ought  we  not  to  be  grate- 
ful to  God,  for  those  benevolent  institutions,  which  are 
multiplying  copies  of  this  precious  book,  and  which  are 
sending  this  divine  treasure  into  the  cottages  of  the  poor, 
and  even  to  the  milHons  of  the  Pagan  world  ?  Let  us  re- 
alize our  privileges,  and  improve  them ;  for  we  must  one 
day  give  a  solemn  account.  And  our  condemnation  will 
be  great  indeed,  if  we  should  be  found  at  last  to  have  neg- 
lected the  Scriptures  and  should  perishg  from  uader  the 
light,  which  we  enjoy.  You  must  my  hearers,  one  day 
or  other  become  acquainted  with  the  Scriptures :  for  in 
the  judgment  day,  this  book  will  be  opened,  and  you  will 
be  tried  and  judged  by  it. 

And  here  in  view  of  this  subject  I  feel  constrained  to 
remark  with  gratitude  and  joy,  that  although  we  have  rea- 
son to  fear,  many  among  us  still  neglect  the  Scriptures, 
yet  there  is  an  increasing  attention  to  searching  them, 
especially  among  the  young.  It  is  a  most  promising  cir- 
cumstance, that  the  Bible  which  through  the  influence 
of  infidelity,  was  a  few  years  since  almost  banished  from 
schools,  has  now  resumed  its  place,  and  a  far  more  im- 
portant place,  than  it  before  occupied  ;  and  that  the 
youth  in  our  congregations,  and  schools,  and  even  in  our 
colleges,  are  with  interest  engaged  in  the  study  of  the 


PREACHING    THE    WORD.  407 

sacred  Scriptures.  May  the  knowledge  of  this  sacred 
word  increase,  until  "  The  earth  shall  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea ;"  Is. 
xi.  9. — Amen. 


SERMON  XCIV. 

PREACHING    THE    WORD. 
2    TIMOTHY    IV.    1,    2. 

"  /  charge  thee  therefore  before  God,  and  the  Lord  Jesus 
Christ,  who  shall  judge  the  quick  and  the  dead  at  his  appearing,^ 
and  his  kingdom  preach  the  word,  be  instant  in  season,  out  of  sea- 
son, reprove,  rebuke,  exhort  with  aU  long  suffering  and  doc-' 
trine!'' 


The  preaching  of  the  loord  is  one  of  those  means 
which  Christ  hath  appointed  in  his  church,  for  the  con- 
viction and  conversion  of  the  careless,  and  the  edifica- 
tion of  his  people.  And  it  is  the  most  important  of  all  the 
means  of  grace;  for  it  is  the  one  which  God  hath  intei> 
ded  especially  to  honour,  and  which  he  doth  bless  more 
than  any  other.  This  is  taught  by  facts  ;  and  also  by  the 
Scriptures,  in  which  we  read,  "  How  shall  they  hear 
without  a  preacher  ?  Faith  cometh  by  hearing  and  hear- 
ing by  the  word  of  God;"  Rom.  x.  14,  17.  '-It  pleased 
God  by  the  foohshness  of  preaching  to  save  them  that 
believe  ;"  1   Cor.  i.  21. 

The  word  of  God  ought  not  to  be  preached  by  every 
one  ;  but  only  by  such  as  are  sufficiently  gifted,  and  also 
duly  approved,  and  called  to  this  ofiice."  Reason  teach- 
es that  a  man  ought  to  be  qualified  for  any  work  which  he 
undertakes,  and  therefore  especially  for  the  work  of  the 
ministry ,which  is  peculiarly  important.  And  the  Scriptures 
teach  that  a  gospel  minister,  should  be  blameless,  an  able 
man,  and  apt  to  teach. 

To  be  duly  qualified  for  this  work,  piety  is  an  esseii- 


408  SERMON   XCIV. 

tial  requisite,  and  one  of  the  first  importance.  But  not 
every  good  man,  nor  even  every  eminently  pious  man,  is 
fit  to  preach  the  word.  A  gospel  minister  ought  also  to 
have  natural  gifts,  and  a  mind  stored  with  such  knowledge 
as  will  enable  him  to  explain  and  apply  the  Scriptures 
aright. 

Whether  a  man  possesses  the  requisite  qualifications 
ought  to  be  determined  by  others,  qualified  to  judge.  To 
allow  a  man  to  determine  this  matter  himself  alone,  would 
be  to  open  the  door,  to  introduce  to  the  ministry,  the 
weakest,  most  self-sufficient,  and  enthusiastic  men.  His 
qualifications  ought  to  be  judged  of  by  others;  and  he 
ought  to  be  approved,  set  apart,  and  ordained  to  this  of- 
fice, by  those  who  are  themselves  ministers  of  the  Gospel. 
Ofthiswehave  frequent  examples  in  the  New  Testa- 
ment, and  thus  was  Timothy  introduced  to  the  sacred  of- 
fice. 

While  some  are  not  qualified  for  this  office,  and  there- 
fore ought  to  be  discouraged,  and  if  possible,  prevented 
from  entering  it,  if  they  seek  it ;  others  who  are  qualified 
and  approved,  are  under  the  most  solemn  obligations  to 
devote  themselves  to  the  Lord  in  this  work.  This  we  are 
taught,  by  the  most  solemn  charge  given  to  Timothy  in  our 
text.  A  charge  sufficient  to  arouse  young  men,  of  approv- 
ed piety  and  talents,  to  seek  to  be  fitted  for  this  office,  and 
to  enter  upon  it. 

"  I  charge  thee  before  God,  and  the  Lord  Jesus  Christ, 
who  shall  judge  the  quick  and  the  dead  at  his  appearing 
and  kingdom,  preach  the  word." 

We  learn  from  our  text  ivhat  ministers  ought  to  preach, 
viz.  "  the  word  ;"  and  how  they  ought  to  preach.  They 
ought  to  "  be  instant  in  season,  out  of  season,  reprove, 
rebuke,  exhort,  with  all  long-suffering  and  doctrine."  And 
we  learn  also,  ichy  they  ought  thus  to  preach  the  word. — 
'^  I  charge  thee  before  God,  and  the  Lord  Jesus  Christ, 
who  shall  judge  the  quick  and  the  dead  at  his  appearing 
and  his  kingdom."  My  object  in  the  ensuing  discourse 
is, 

\.  To  show  what  ministers  ought  to  preach. 

If.  How  they  ought  to  preach. 

I.  I  am  to  show  what  ministers  otight  to  preach.  Our 
text  teaches  us  they  ought  to  preach  the  word.  "  Preach 
the  word  ;"  that  is  the  word  of  God  as  contained   in    the- 


PREACHING    THE    WORD.  409 

Scriptures  of  truth.  The  object  of  tfiis  word  is,  to  teach 
men  tlie  way  of  salvation  tlirough  Christ.  Christ,  and  sal- 
vation through  him  are  the  sum  and  substance  of  the 
Scriptures,  both  of  the  Old  and  New  Testaments.  They 
all  have  in  some  way  or  other  a  bearing  on  this  point. — 
Christ  is  the  Alphaand  Omegaof  the  Bible.  Christ  and  sal- 
vation through  him  ought  therefore  to  be  the  theme  of  min- 
isters, in  their  preaching.  Do  they  preach  the  deplorable 
state  of  man  ?  It  ought  to  be  to  show  the  necessity  of  a  Sa- 
viour .Do  they  hold  up  the  terrors  of  the  law,  the  wrath  of 
God  and  the  torment  of  the  wicked  ?  The  object  ought  to 
be  to  drive  them  to  Christ  for  safety,  who  is  the  end  of  the 
law  for  righteousness  to  every  one  that  believeth.  Do 
they  preach  pardon  of  sin  and  acceptance  with  God.^* 
These  ought  to  be  preached  through  faith  in  Christ,  and 
as  granted  to  the  sinner  for  his  sake.  Do  they  preach 
morality  and  holiness  of  life  .-^  These  ought  to  be  preach- 
ed as  flowing  from  a  new  heart,  given  to  us  by  the  Spirit  of 
Christ  in  consequence  of  his  death.  And  so  of  other  sub- 
jects. Every  sermon  ought  to  have  a  bearing  upon  Christ 
and  him  crucitied,  or  to  grow  out  of  this  subject.  And 
sermons  which  stand  disconnected  from  this  subject  are 
not  gospel  sermons ;  and  ministers  who  have  nothing  of 
Christ  in  their  sermons  violate  their  commission  and  can 
do  no  good  ;  but  do  much  harm  to  their  people.  Such 
arc  those  moral  essays,  which  are  sometimes  pronounced 
from  the  sacred  desk,  which  have  nothing  more  of  the 
gospel  of  Christ  in  them,  than  are  to  be  found  in  the  wri- 
tings of  Cicero  or  Seneca,  or  any  other  of  the  Heathen  mo- 
ralists. 

What  does  the  Bible  teach  on  this  subject  .^^  "Preach 
the  word,"  the  revealed  word  of  God.  "  Go  ye  into  all 
the  world  and  preach  the  gospel ;"  Mark  xvi.  1.5.  And 
wiiat  is  the  gospel,  but  the  glad  tidings  of  salv^ation 
through  Jesus  Christ  ?  And  what  was  the  conduct  of 
Paul  and  his  fellow  labourers  ?  Hear  it  from  his  own 
declarations  ;  "  We  preach  not  ourselves,  but  Christ  Je- 
sus the  Lord  ;"  2  Cor.  iv.  .'>.  "  Christ  sent  me  to  preach 
the  gospel.  We  preach  Christ  crucified  ;"  1  Cor.  i.  17, 
23.  "■  I  determined  not  to  know  anything  among  you,  save 
Jesus  Christ  and  him  crucified ;"  1  Cor.  ii.  2.  From 
these  texts  we  clearly  see  what  a  minister  ought  to 
preach.     Christ  and  his  cross   should    I)e  ail  his  theme. 

VOL.  II.  .52 


410  SERMON   XCIV, 

Christ  and  his  cross,  the  foundation  of  a  sinners  pardon, 
acceptance,  sanctificatiou,  holj  obedience,  perseverance, 
consolation,  and  eternal  life  ;  and  his  condemnation  too 
if  he  continues  a  stranger  to  him. 

We  proceed, 

II.  To  show  hoiv  ministers  ought  to  preach.  We  have 
the  manner  in  which  the  gospel  ought  to  be  preached,  as 
taught  in  the  Scriptures,  excellently  expressed  in  our  Lar- 
ger Catechism  in  the  answer  to  the  question, 

"  How  is  the  word  of  God  to  be  preached  by  those  that 
are  called  thereunto  ? 

They  that  are  called  to  labour  in  the  ministry  of  the 
•word  are  to  preach  sound  doctrine;  diligently, in  season, 
and  out  of  season  ;  plainly,  not  in  the  enticing  words  of 
man's  wisdom,  but  in  demonstration  of  the  Spirit  and 
of  power  ;  faithfully,  making  known  the  whole  counsel  of 
God  ;  wisely  applying  themselves  to  the  necessities  and 
capacities  of  the  hearers  ;  zealously,  with  fervent  love  to 
God,  and  the  souls  of  his  people  ;  sincerely,  aiming  at  his 
glory,  and  their  conversion,  edification  and  salvation." 

In  showing  the  manner  in  which  ministers  ought  to 
preach  the  gospel,  I  shall  take  this  answer  as  my  guide. 

1.  Ministers  should  preach  the  gospel  "  diligently^  \n 
season,  and  out  of  season."  Slothfulness  in  any  lawful 
caUing  is  a  crime,  and  is  condemned  in  the  word  of  God, 
in  which  we  are  exhorted  to  be,  "  Not  slothful  in  busi- 
ness ;"  Rom.  xii.  11.  More  especially  therefore,  must 
slothfulness  be  criminal  in  a  gospel  minister,  as  the  bu- 
siness in  which  he  is  engaged  is  more  important  than 
any  other.  Besides,  that  a  minister  ought  to  be  diligent 
in  preaching  the  gospel  is  proved  from  the  exhortations 
which  Paul  gave  to  Timothy,  and  from  the  examples  of 
Christ  and  his  apostles.  Paul  exhorted  Timothy  to  give 
himself  wholly  to  the  work ;  and  to  be  instant,  in  season, 
and  out  of  season.  Our  Saviour  was  indefatigable  in 
preaching  the  gospel ;  not  only  on  the  Sabbath,  but  also 
on  other  days;  and  not  only  in  the  temple  and  synagogues 
but  in  all  places,  where  opportunity  offered.  Paul's  life 
abundantly  shows  that  he  was  diligent  in  preaching  the 
gospel.  Of  Apollos  it  is  recorded, "  He  spake  and  taught 
diligently  the  things  of  the  Lord  ;"  Acts  xviii.  25.  And 
the  apostles  collectively  resolved,  "  We  will  give  our- 
selves continually  to  prayer,  and  to   the  ministry  of  the 


PRE^^iCHING    THE    WORD.  411 

word  ;"  Acts  vi.  4.  Hence  it  is  evident  that  a  minister 
ought  to  be  diligent  in  preaching  the  gospel;  and  that 
it  is  his  duty  to  preach,  not  only  in  season,  or  on  the 
Sabbath;  but  also  out  of  season,  or  out  of  the  ordinary 
times,  and  on  other  days  of  the  week  besides  the  Sabbath. 
And  a  minister  ought  to  delight  in  being  thus  diligent  in 
his  work;  and  he  ought  never  to  esteem  his  labour,  in  the 
"Work  of  the  ministry,  a  drudgery,  but  a  pleasure.  He 
ought  with  delight  to  be  willing  to  spend  and  be  spent  in 
this  important  and  glorious  service.  And  the  man,  who 
has  not  this  spirit,  had  better  be  engaged  in  any  other  bu- 
siness, than  that  of  the  gospel  ministry. 

2.  Ministers  of  the  gospel  ought  to  preach  the  word 
*''' plainly^  not  in  the  enticing  words  of  man's  wisdom,  but 
in  demonstration  of  the  Spirit  and  of  power."  Paul  told 
the  Corinthians,  "  In  the  church  I  had  rather  speak  five 
words  with  my  understanding,  that  by  my  voice,  I  might 
teach  others  also,  than  ten  thousand  words  in  an  unknovvn 
tongue  :"  1  Cor.  xiv.  19.  "  We  use  great  plainness  of 
speech  ;"  2  Cor.  iii.  12.  "  And  I,  brethren,  when  I  came 
to  you,  came  not  with  excellency  of  speech,  or  of  wisdom, 
declaring  unto  you  the  testimony  of  God.  And  my  speech 
and  my  preaching  was  not  with  enticing  words  of  man's 
wisdom,  but  in  demonstration  of  the  Spirit,  and  of  power ;" 
1  Cor.  ii.  1,  4. 

Paul  was  abundantly  competent  to  address  his  hearers 
in  a  learned  and  high  style,  or  in  the  enticing  words  of 
man's  wisdom ;  but  he  carefully  avoided  it,  and  spake 
witli  great  plainness,  and  in  such  a  manner  as  the  Spirit 
of  God  usually  accompanies  with  his  powerful  influences, 
convincing,  converting,  and  comforting  the  soul.  And  it 
is  the  duty  of  ministers  now,  to  address  their  audiences  in 
the  same  manner.  The  object  of  a  minister  ought  to  be, 
not  to  gain  the  admiration  of  his  hearers,  for  fiis  rhetorical 
flourishes  and  display  of  learning;  but  to  do  their  souls 
good ;  and  therefore  he  ought  to  speak  with  great  plain- 
ness. For  he  must  be  understood  by  his  hearers  to  do 
them  any  good  ;  but  it  is  certain,  that  a  large  portion  of 
most  if  not  all  congregations  are  unlearned,  and  cannot 
understand  any  other  than  plain  language.  Such  persons, 
when  the  preacher  makes  a  display  of  learning  in  his 
sermons,  must  remain  entirely  unprofited,  though  their 
souls  are  valuable,  as  the  souls  of  those  who  are  learned, 


412  SERMON  XCIV. 

This  want  of  plainness  of  style,  so  as  to  be  understood  by 
all  their  hearers,  is  a  great  fault,  sometimes,  in  preachers, 
and  argues  either  a  great  want  of  acquaintance  with  the 
mass  of  the  peopk^  who  compose  congregations ;  or  a 
criminal  desire  of  gaining  applause  to  themselves,  instead 
of  instructing  their  hearers,  and  glorifying  Christ.  Preach- 
ing in  an  unknown  tongue  would  be  as  likely  to  do  good 
as  such  preaching.  And  here  I  would  observe  that  by 
plainness  is,  by  no  means,  meant,  a  vulgar  style  of  preach- 
ing ;  but  such  a  simplicity,  as  is  perfectly  consistent  with 
purity  and  even  elegance  of  style.  These  are  entirely 
compatible  with  each  other,  as  we  may  learn  from  the 
manner  in  which  Christ  and  his  apostles  preached. 

3.  Ministers  ought  to  preach  the  word  '"faithfully  ma- 
king known  the  whole  counsel  of  God."  The  Lord 
give  to  Ezekiel  a  solemn  charge  on  this  subject ;  and 
through  him  every  minister  of  the  word  of  God  is  address- 
ed, in  the  same  solemn  language.  "O  son  of  man,  I  have 
set  thee  i  watchman  unto  the  house  of  Israel  :  therefore 
thou  shalt  hear  the  word  at  my  mouth,  and  warn  them 
from  me.  When  I  say  unto  the  wicked,  O  wicked  man, 
thou  shalt  surely  die  ;  if  thou  dost  not  speak  to  warn  the 
"wicked  from  his  way,  that  wicked  man  shall  die  in  his  ini- 
quity ;  but  his  blood  will  I  require  at  thine  hand  ;"  Ezek. 
xxxiii.  7, 8.  J  o  Jeremiah  the  Lord  gave  charge,  "He  that 
bath  my  word,  let  him  speak  my  word  faithfully;"  Jer.  xxiii. 
28,  And  that  great  pattern  for  a  gospel  minister,  the 
apostle  Paul,  said  to  the  Corinthians,  "  Let  a  man  so  ac- 
count of  us,  as  of  the  ministers  of  Christ,  and  stewards  of 
the  mysteries  of  God.  Moreover  it  is  required  in  stew- 
ards that  a  man  be  found  fiithful ;"  1  Cor.  iv.  1,  2.  When 
taking  his  leave  of  the  Ephesians,  after  labouring  among 
them  for  some  ♦ime  he  appealed  to  tiiem  saying;  "  I  kept 
back  nothing  that  was  profitable  unto  you.  I  take  you 
to  record  this  day,  that  I  am  pure  from  the  blood  of  all 
men.  For  f  have  not  shunned  to  declare  unto  you  all  the 
counsel  of  God;"  Acts  xx.  20,  26,27.  xAnd  he  exhorted 
Timothy  in  our   text,  "  Reprove,  rebuke." 

Ministers  have  immortal  souls  committed  to  their  care, 
therefore  faithfulness  becomes  them,  lest  these  souls 
should  perish.  If  ministers  will  be  faithful,  they  must  pru- 
dently declare  the  whole  counsel  of  God.  They  must 
not  refrain  from  reproviiig  vice  or  from  preaching  cer- 


PREACHING    THE    WORD.  413 

tain  truths,  because  they  may  be  dishked  by  some  per- 
sons iVom  whom  they  are  hkely  to  receive  lempoiui  ad- 
vantage, it"  they  please  them  ;  and  whose  opposition  m.iy 
give  them  trouble  if"  they  displease  them.  Such  conduct 
is  an  attempt  to  please  men  rather  than  God.  Minisiers 
have  strong  temptations  to  withhold  unpalatable  truUis  ; 
because  the  people  ofteii  desire  to  have  smooth  thiiigs 
prophesied  to  them, and  to  be  permitted  to  live  in  ease,  and 
not  have  their  consciences  awakened  to  disturb  them. 
But  wo  to  that  people  who  has  a  minister,  who  will  follow 
their  desires,  when  they  wish  him  to  prophesy  smooth 
things  to  them.  Under  his  preaching,  they  will  most  prob- 
ably continue  secure,  until  they  drop  into  the  bottoinless 
pit.  And  wo  to  that  minister  who  is  deterred  iVoin  tkithibl- 
ness  by  a  desire  to  please  his  people.  It  they  should  per- 
ish, their  blood   will  be  required  at  his  hand. 

4.  Ministers  ought  to  preach  the  word  '•^wiseh/,  applying 
themselves  to  the  necessities  and  capacities  of  the  hear- 
ers." Paul  cxiiorted  Timotfiy  "Study  to  show  thyselt\ap- 
proved  unto  God,  a  workman  that  needeth  not  to  be  a- 
shamed,  rightly  dividing  the  word  of  truth;"  2  Tim.  ii.  15. 
And  writing  to  the  Corinthians  he  said,  ^  I  have  fed  you 
with  milk  and  not  with  meat :  for  hitherto  ye  were  not  a- 
ble  to  bear  it,  neither  yet  now  are  ye  able  ;"  1  Cor.  iii.  2. 
And  to  the  Colossians  he  wrote  "Whom  we  preach,  warn- 
ing every  man  and  teaching  every  man  in  all  wisdom;" 
Col.  i.  28.      ■ 

This  wisdom  consists  in  selecting  in  tlie  general  course 
of  preaching,  those  subjects  whicii  are  most  important, 
and  best  calculated  to  promote  the  good  of  a  people,  and 
dwelling  most  frequently  on  these  subjects,  and  but  occa- 
sionally on  others,  which,  though  the  truth  of  God,  are  of 
less  importance.  It  consists  turther  in  endeavouring  to 
adapt  discourses  to  times  and  seasons,  and  to  the  state  of 
a  congregation  in  general,  and  to  every  class  of  persons  in 
particular,  so  as  to  give  to  every  one  his  portion  in  due 
season.  There  are  particular  times  and  seasons,  which 
may  be  improved  with  great  advantage;  as  for  instance 
the  beginning  of  the  year;  a  time  ol" great  phvity,  or  of 
great  scarcity  ;  a  time  of  great  sickness  and  itiorlidity,  and 
the  like.  A  minister  who  preaches  wisely,  will  lay  hold 
of  such  seasons  and  itnj)jove  them.  Further  when  any 
particular  vice  prevails  greatly  in  a  congregation,  a  wise 


414  SERMON  XCIV. . 

minister  will  frequently  call  the  attention  of  his  congrega- 
tion to  this  subject,  and  endeavour  to  eflfect  a  reformation. 
When  professors  of  religion  are  backsliding,  and  becom- 
ing lukewarm,  he  ought  to  dwell  much  upon  the  evils  of 
such  a  state.  When  a  congregation  is  in  general  careless, 
his  sermons  ought  to  be  such  as  are  best  calculated  to  a- 
waken  the  secure.  And  when  there  are  many  inquiring, 
he  ought  to  dwell  on  subjects,  calculated  to  lead  them  to 
Christ.  Thus  if  he  acts  wisely,  he  will  adapt  his  subjects 
generally,  to  the  general  state  of  his  congregation.  Be- 
sides, as  there  always  are  different  classes  and  charac- 
ters in  a  congregation,  some  careless,  some  inquiring, 
some  backsliding,  some  weak  in  the  faith,  some  strong, 
some  w^avering,  some  tempted,  some  afflicted,  and  some 
in  other  circumstances,  it  becomes  a  minister  to  endeav- 
our to  give  to  each  of  these  his  portion  in  due  season. 
And  hence  we  may  infer,  that  a  minister  should  be  as  much 
as  practicable,  consistently  with  other  duties,  among  his 
people,  that  he  may  become  acquainted  with  their  state, 
and  know  how  to  adapt  his  discourses  to  their  respective 
necessities. 

5.  Ministers  ought  to  preach  the  word  "  zealously^  with 
fervent  love  to  God,  and  the  souls  of  his  people."  Of  A- 
poUos  it  is  recorded,  ''being fervent  in  the  spirit, he  spake 
and  taught  diligently  the  things  of  the  Lord  ;"  Acts  xviii. 
25.  And  Paul  and  his  fellow  labourers  were  so  zealous 
in  this  work,  that  they  were  charged  with  being  beside 
themselves  ;  to  which  charge  Paul  replied,  '•  Whether 
we  be  beside  ourselves  it  is  to  God  :  or  whether  we  be 
sober,  it  is  for  your  cause.  For  the  love  of  Christ  con- 
straineth  us ;"  2  Cor.  v.  13,  14.  And  in  the  same  epistle 
he  wrote,  "I  will  very  gladly  spend  and  be  spent  for  you, 
though  the  more  abundantly  I  love  you,  the  less  I  be  lov- 
ed ;"  2  Cor.  xii.  I.'}.  Ministers  ought  to  l)e  so  filled  with 
love  to  God  and  the  souls  of  men,  as  to  engage  with  their 
whole  hearts  in  the  work  of  the  ministry,  and  to  show  to 
the  world  that  they  are  indeed  in  earnest.  The  subjects 
on  which  a  minister  addresses  his  people  or  ought  to  ad- 
dress them,  are  so  vastly  important,  that  as  one  expresses 
himself ''  Passion  is  reason  here."  And  the  man  who  can 
go  into  the  pulpit,  and  speak  on  the  amazing  plan  of  re- 
demption, and  the  love  of  Christ  therein  manifested,  and 
on  the  infinitely  important  concerns  of  eternity,  in  a  cold. 


PREACHING    THE    WORD.  415 

and  unfeeling  manner  ;  and  the  man  who  does  not  mani- 
fest, by  his  diligence,  his  watching  for  souls,  and  his  un- 
>vearied  zeal  in  the  work  of  the  ministry  ;  who  does  not 
in  short  feel,  and  manifest  that  he  feels  willing  to  spend 
and  be  spent  in  this  important  and  glorious  work,  is  not 
fit  to  be  a  minister  of  the  gospel. 

6.  Ministers  ought  to  preach  the  word  "  shicrrely^  aim- 
ing at  the  glory  of  God,  and  the  conversion,  edification, 
and  salvation  of  their  hearers."  They  ought  sincerely 
to  believe  the  truths  which  they  preach  to  others,  and  to 
have  a  realizing  sense  of  their  importance.  "  We  are 
not  (said  Paul  to  the  Corinthians)  as  many  which  corrupt 
the  word  of  God  :  but  as  of  sincerity,  but  as  of  God,  in 
the  sight  of  God  speak  we  in  Christ ;"  2  Cor.  ii.  17.  We 
*'  have  renounced  the  hidden  things  of  dishonesty,  not 
walking  in  craftiness,  not  handling  the  word  of  God  de- 
ceitfully, but,  by  manifestation  of  the  truth,  commending 
ourselves  to  every  man's  conscience  in  the  sight  of  God;" 
2  Cor.  iv.  2.  We  have  reason  to  believe  there  have  been 
those,  invested  with  the  office  of  the  sacred  ministry,  who 
have  really  disbelieved  the  truths  which  they  have 
preached  to  others.  Surely  Tophet  is  ordained  of  old 
for  such  ministers.  We  have  reason  to  believe  also  that 
some  bear  the  name  of  ministers,  who  have  no  realizing 
sense  of  the  importance  of  the  truths  which  they  deliver. 
The  state  of  such  ministers  must  be  dreadful  beyond  de-' 
scription.  The  glory  of  God  and  the  salvation  of  souls 
are  to  be  the  great  ends  of  a  gospel  minister  ;  and  these 
are  the  ends,  which  he  should  earnestly  endeavour  to  pro- 
mote. To  this  purpose  Paul  spake  when  he  said,  •'  As 
we  were  allowed  of  God  to  be  put  in  trust  with  the  gospel, 
even  so  we  speak,  not  as  pleasing  men,  but  God  which 
trieth  our  hearts.  For  neither  at  any  time  used  we  llat- 
tering  words,  as  ye  know ;  nor  a  cloak  of  covetousness, 
God  is  witness.  Nor  of  men  sought  we  glory;"  1  Thcs. 
ii.  4,  5,  6.  '•  Though  I  be  free  from  all  men,  yet  have  I 
made  myself  servant  unto  all,  that  1  might  gain  the  more  ;" 
1  Cor.  ix.  19.  "  We  do  all  things  for  your  edifying  ;"  2 
Cor.  xii.  19.  Thus  Paul  and  the  primitive  ministers 
preached.  Their  object  was  to  glorify  God,  and  save 
the  souls  of  men.  And  this  has  been  in  all  ages,  and  still 
is,  the  object  of  every  minister,  whom  God  approves. 
The  esteem  of  men,  a  hvclihood,  and  the  advancement 


416  SERMON    XCIV. 

of  temporal  interest,  we  have  reason  to  fear,  sometimes 
operate  as  motives  to  influence  men  to  seek  the  gospel 
ministry,  and  govern  them  in  their  preaching  and  conduct, 
wlien  they  have  obtained  this  office;  but  the  faithful  min- 
ister will  sincerely  and  supremely  aim  at  promoting  the 
glory  of  him  who  called  him;  and  the  conversion, edifica- 
tion, and  salvation  of  those  committed  to  his  charge. 

A  solemn  consideration  which  ought  to  influence  every 
minister  most  carefully  to  preach  the  word,  and  nothing 
but  the  word  of  God,  and  to  preach  it  in  the  manner  di- 
rected in  the  Scriptures,  we  have  contained  in  our  text  ; 
"1  charge  thee  before  God,  and  the  Lord  Jesus  Christ, 
who  shall  judge  the  quick  and  the  dead  at  his  appearing 
and  kingdom."  Ministers  are  acting  in  the  presence  of 
God,  whose  ambassadors  they  profess  to  be,  and  of  the 
divine  Saviour  who  died  to  purchase  the  salvation  which 
they  are  sent  forth  to  proclaim;  and  a  day  of  judgment  is 
approaching  when '  the  souls  committed  to  their  care 
must  stand  before  the  judgment  seat  of  Christ,  and  be 
welcomed  to  everlasting  glory,  or  be  banislied  to  endless 
misery,  according  as  they  have  received  or  not,  the  salva- 
tion of  Christ.  What  a  solemn  motive  to  influence  minis- 
ters to  be  faithful !  The  souls  to  whom  they  preach  must 
soon  stand  in  judgment,  and  enter  upon  an  eternal  state. 
How  contemptible  ought  all  time-serving,  and  want  of 
faithfulness,  to  appear  in  view  of  the  judgment  bar.  l[ 
ministers  have  any  regard  to  the  souls  of  their  people,  this 
motive  ought  to  have  a  solemn  influence  to  le-cid  them  to 
do  their  duty  according  to  tlie  word  of  God. 

Besides  ministers  themselves  must  soon  s,tand  in  judg- 
ment, and  give  an  account  of  their  faithfulness.  And  the 
Lord  has  declared,  that  if  any  perish  through  their  ne- 
glect or  unfaithfulness,  their  blood  he  will  require  at  the 
watchmen's  hands.  Awlul  declaration  !  Sufficient  to  make 
those  who  have  entered,  or  who  may  be  seeking  this  oflice, 
to  tremble,  and  shrink  back  from  the  work.  But  if  we  are 
called  toil,  there  is  a  necessity  laid  upon  us  to  preach 
the  gospel,  and  wo  be  to  us,  if  we  preach  not  the  gospel. 
Brethren,  pray  for  you  minister,  that  he  may  be  faithful, 
and  clear  his  soul  from  the  guilt  of  your  blood.— Amf.x. 


SERMON  XCV. 

HEARING    THE    WORD. 
LUKE    VIII.    18.     FIRST    CLAUSE. 

*'  Take  heed   therefore  how  ye  hear.''^ 


Our  Saviour  had  described  in  the  parable  of  the  sower, 
the  different  kinds  of  hearers,  whicli  are  found  in  reli- 
gious assemblies,  where  the  word  is  preached  ;  and  the 
effects  which  the  word  produced  upon  them.  Hence  he 
took  occasion  to  give  the  exhortation  contained  in  our 
text:  "  Take  heed  therefore  how  ye  hear." 

We  have  in  former  discourses,  attended  to  the  manner 
in  which  the  word  of  God  ought  to  be  read  and  preached  ; 
we  come  now  in  course  to  consider  how  it  oug-ht  to  be 
heard  when  preached.  Our  duty  in  this  respect,  we 
have  pointed  out  in  the  answer  to  the  90th  question  of  our 
Catechism. 

"  How  is  the  word  to  be  read  and  heard  that  it  may  become 
effectual  unto  salvation  ? 

That  the  word  may  become  effectual  unto  salvation^  ive  must 
attend  thereunto  with  diligence^  preparation^  and  prayer^  receive 
it  with  faith  and  love,  lay  it  up  in  our  hearts,  and  practise  it  in 
our  livesP 

Our  text  evidently  implies  that  it  is  our  duty  to  hear 
the  word  or  wait  upon  the  preaching  of  it.  And  that  this 
is  the  duty  of  all  who  can  have  access  to  the  word  preach- 
ed, is  evident  from  other  passages  of  Scripture,  such  as 
the  exhortation,  '•  Not  forsaking  the  assembling  ourselves 
together,  as  the  manner  of  some  is  ;"  Heb.  j^  25  ;  and  the 
command  to  ministers  to  "  Preach  the  gospel  to  every 
creature;"  Mark  xvi.  1.');  which  undoubtedly  implies  the 
duty  of  every  one  to  hear  it  ;  and  also  from  the  numerous 
examples,  of  attendance  upon  the  preaching  of  the  word 
which  we  find  in  Scripture,  and  the  happy  effects 
which   result  from  the  word  preached. 

But  it  is  a  lamentable  truth  that  many  who  live  where 
VOL.  II.  .')3 


418  SERMOilH    XGV. 

the  word  of  God  is  preached,  seldom  or  never  hear  it. 
Thej  forsake  the  assembling  of  themselves  together. 
Most  certainly  such  are  exceedingly  guilty,  and  unless 
they  repent  and  change  their  conduct,  it  will  be  more  tol- 
erable for  Sodom  and  Gomorrah,  and  Tyre  and  Sidon, 
in  the  day  of  judgment,  than  for  them. 

But  our  business  at  this  time  is  not  so  much  with  these 
persons,  who  neglect  attendance  upon  the  preaching  of 
the  word,  as  with  those  who  do  externally  wait  upon  it. 
Many  such  receive  no  saving  benefit.  And,  even  among 
those,  who,  we  have  reason  to  believe,  are  the  people  of 
God,  many,  at  times,  appear  to  bring  forth  little  or  no  fruit. 
Corrupt  nature  will  be  ready  to  frame  excuses  for  this  un- 
profitable hearing  of  the  word  ;  but  the  real  reason  is, 
that  these  hearers  do  not  wait  upon  the  word  preached  in 
a  proper  manner.  Ihey  do  not  sufficiently  take  heed 
how  they  hear.  "^^ 

If  we  would  profit   by  the  word  preached  we  ought* 

1.  To  attend  to  it  with  dUigqnce,  This  diligence  im- 
plies a  frequent  hearing  of  the  word  preached;  or  embra- 
cing ever^y  opportunity  to  hear  it  that  can  be  done  consis- 
tently with  other  duties,  both  in  season,  and  out  of  season, 
or  statedly  and  occasionally ;  and  not  suffer  trifles,  as  ma- 
ny do,  to  keep  us  away  from  the  house  of  God. 

When  we  are  sitting  under  the  sound  of  the  preached 
gospel,  we  ought  to  give  a  diligent  attention  to  the  word 
delivered.  Thus  our  Saviour,  when  he  began  his  sermon 
concerning  the  sower,  called  upon  his  hearers  to  "  hear- 
ken,'' or  give  a  diligent  attention.  And  several  times  he 
gave  the  exhortation,  "  He  that  hath  an  ear  to  hear,  let 
him  hear."  So  also  Paul  when  he  was  about  to  address 
an  assembly  of  people,  exhorted  them  to  give  a  strict  at- 
tention. ''Men  of  Israel,  and  ye  that  fear  God  give  audi- 
ence ;"  Acts  xiii.  16.  It  is  for  want  of  a  due  attention, 
while  waiting  on  the  preaching  of  the  word,  that  so  many 
receive  so  little  profit  from  it.  Without  attention  it  is  im- 
possible that  file  v\  ord  should  profit  us.  And  this  attention 
should  be  uninterrupted  ;  for  by  losing  a  part  we  frequently 
lose  the  sense  of  the  whole  ;  and  unless  we  understand 
what  we  hear  we  cannot  be  profited.  To  this  diligent  at- 
tention to  the  word  while  it  is  preached,  stands  opposed 
every  thing  which  has  a  tendency  to  divert  the  attention. 
Wandering  thoughts  ought   to  be  carefully  guarded   a- 


-■ffl5» 


HtlARIXG    THE    WORD.  4l9 

gainst ;  and  our  hearts  ought  to  he  fixed,  and  intent  upon 
the  word  wliich  \\c  are  hearing  :  Hence  1  would  observe 
thrit  late  attendance,  unnecessarily  leaving  the  house  of 
God,  before  the  conclusion  of  worship,  drowsiness,  sleep- 
ing, smiling,  whispering,  and  tlie  like  are  highly  improper ; 
as  the  person,  who  is  guilty  of  any  of  these  actions,  cannot 
give  that  attention  to  the  word  which  he  ought,  and  gen- 
erally he  disturbs  others  and  distracts  their  attention,  as 
well  as  his  own. 

They  who  come  late  into  the  house  of  God,  must  lose  all 
the  benefit  which  might  be  derived  from  the  exercises  at- 
tended to  before  they  appear.  And  almost  certainly  they 
disturb  the  devotions,  and  distract  the  attention  of  others  ; 
whicli  is  a  serious  consideration.  I  know  that  persone 
may  sometimes  be  necessarily  detained  until  after  the  ser- 
vice has  commenced.  But  it  is  not  at  all  probable  that 
necessity  can  be  plead  in  behalf  of  those,  who  are  habitu- 
ally late  in  their  attendance;  nor  is  it  probable  that  those 
who  feel  so  little  interested  in  the  exercises  of  the  sanc- 
tuary, as  to  be  willing,  unrjecessarily,  to  lose  a  part,  can 
have  that  temper,  which  will  fit  tliem  to  derive  profit  from 
the  word,  when  they  do  come.  Neither  is  it  to  be  ex- 
pected that  those  who  stand  about  the  doors  of  the  house 
of  worship,  conversing  on  worldly  subjects,  or  who  unne- 
cessarily delay,  and  are  not  present  to  unite  in  asking  a 
blessing  on  the  exercises  of  the  day,  will  receive  the  bles- 
sing about  which  they  manifest  so  much  indiflference. 
Brethren,  I  confidently  assert  it  ;  no  person  who  feels  as 
he  ought  to  feel,  will  be  willingly  absent,  at  the  com- 
mencement of  the  public  worship  of  God's  house. 

Those  again  who  unnecessarily  leave  the  house  of  God, 
before  the  conclusion  of  the  religious  exercises,  most  as- 
suredly do  not  hear  the  word  with  diligence,  and  cannot 
be  supposed  to  have  received  any  profit.  Those  who 
unnecessarily  go  away  before  the  blessing  is  pronounced, 
as  well  as  those  who  come  after  it  is  asked,  we  have  every 
reason  to  believe,  receive  no  profit.  Besides  they  dis- 
turb others,  and  interrupt  their  attention  which  is  a  very 
serious  evil. 

Again,  all  whispering,  smiling,  and  light  gestures,are  in- 
consistent with  a  diligent  hearing;  of  the  word.  Persons 
who  act  thus,  certainly,  cannot  have  that  reverence  ibr 
God  and  his  truth,  which  is  indispensable  to   a  profitable 


420  SERMON    XCV. 

hearingof  the  word  preached.  Nor  can  their  attention 
be  fixed  while  they  act  in  such  a  way.  Yea,  persons  who 
act  thus,  not  only,  receive  no  good,  but  greatly  provoke 
God,  who  *'•  Is  greatly  to  he  feared  in  the  assembly  of  the 
Baitits,  and  to  be  had  in  reverence  of  all  them  that  are  about 
him  ;"  Ps.  Lxxxix.  7.  And  who  has  said  "  I  will  be  sancti- 
fied in  them  that  come  nigh  me,  and  before  all  the  people 
I  will  be  glorified  ;"  Lev.  x.  3.  Besides  the  evil  extends 
further.  Persons  guilty  of  such  conduct,  injure  others,  as 
well  as  themselves,  by  diverting  their  attention,  and 
distracting  their  minds,  aud  thus  hindering  the  good  which 
they  might  otherwise  receive. 

Another  practice,  which  is  inconsistent  with  a  diligent 
attention  to  the  word  preached  is,  sleeping  under  the 
preaching  of  the  word.  Such  persons  certainly  cannot 
be  profited.  This  can  need  no  proof  A  minister  might 
as  well  preach  to  the  seats  in  which  they  sit,  as  to  them. 
Besides,  they  not  only  receive  no  benefit  themselves  ;  but 
they  also  injure  others,  by  distracting  their  attention.  And 
if  those  who  indulge  in  this  practice  be  persons  to  whom 
others  look  up  for  example,  as  is  sometimes  the  case,  their 
example,  becomes  peculiarly  pernicious,  as  it  must  vilify 
the  ordinance  of  preaching  in  the  estimation  of  others, 
and  they  probably  will  take  a  license  from  it  to  do  the 
same.  Besides  this  practice  of  sleeping  under  the 
preaching  of  the  word  lias  a  direct  tendency  to  abate  the 
ardour  and  zeal  of  a  minister,  and  to  discourage  him,  both 
in  his  preparations,  and  his  delivery  ;  and  it  is  calculated 
to  injure  his  feelings  as  a  man,  and  much  more  as  a  minis- 
ter of  Christ ;  aqd  it  is  certainly  a  great  indignity  ofTered 
to  God. 

Let  those  addicted  to  this  practice,  be  exhorted,  to  watch 
and  war,  and  pray  against  this  sin.  Let  them  hearken  to 
our  text,  "Take  heed,  therefore  how  ye  hear."  If  they 
obey  this  injunction  of  him  who  will  shortly  be  their 
judge,  they  will  no  more  sleep  under  the  preaching  of  his 
word. 

2.  If  we  would  take  heed  how  w^e  hear,  and  profit  by 
the  word  preached  we  ought  to  prepare  ourselves  for  at- 
tending upon  it.  We  ought  seasonably  to  Iny  aside  world- 
ly business,  and  exclude  from  our  minds  worldly  thoughts. 
If  thouglits  of  tfie  world,  its  business,  riches,  honours,  or 
pleasures,  occupy  our  minds,  when  we  go  into  the  house 


HEARING    THi:    WOKU  421 

of  God,  wc  cannot  reasonably  expect  to  derive  profit  from 
the  word  preached.  Such  thoughts  will  eillier  entirely 
exclude  the  word,  or  else  choke  it  and  render  it  ut)fruitful. 
And  this  is  one  great  reason  why  the  word  is  so  often  un- 
fruitful in  those  who  appear  in  the  house  of  God.  They 
have  not  endeavoured  to  banish  worldly  thoughts  from 
their  minds  ;  but  have  brought  them  with  them  to  the 
place  of  worship;  and  while  the  word  is  sounding  in  their 
ears,  their  thoughts  like  the  fool's  eyes  are  in  the  ends  of 
the  earth,  intent  upon  their  farms,  their  merchandize,  or 
other  means  of  gain,  their  sinful  pleasures,  and  theii* 
schemes  of  ambition,  for  the  attainment  of  worldly  hon- 
our. 

It  therefore  becomes  us  to  abstract  ourselves  from  the 
world  ;  and  this  is  not  the  work  of  a  moment,  but  requires 
time.  And  here  I  would  observe,  that  it  would  be  an  ex- 
cellent custom,  to  have  worldly  business  seasonably  out 
of  the  way  on  Saturday  evening,  that  we  might  begin  to 
prepare  for  the  Sabbath  before  it  arrives. 

Again,  we  ought  to  endeavour,  previously  to  hearing 
the  word,  not  only  to  have  our  minds  abstracted  from  the 
world,  but  to  have  them  impressed  with  a  reverential  fear 
of  that  God  into  whose  presence  we  are  about  to  go,  and 
ivith  a  sense  of  the  importanceof  profiting  under  the  word 
■which  we  are  about  to  hear.  God  is  a  being  of  infinite 
majesty,  and  of  spotless  purity.  He  is  of  purer  eyes  than 
to  behold  iniquity.  He  searcheth  the  heart,  and  trieth 
the  reins.and  requireth  that  those  who  worship  him,  should 
worship  him  in  spirit  and  truth.  He  is  greatly  to  be  fear- 
ed in  the  assembly  of  his  saints,  and  to  be  had  in  rever- 
ence of  all  them  that  are  about  film.  He  is  fearful  in 
praises  and  has  declared  he  will  be  sanctified  in  all  them 
that  come  nigh  unto  him.  The  word  wliich  we  are  about 
to  hear,  when  we  are  going  to  the  house  of  God,  is  the 
word  of  this  God,  in  which  we  are  most  deeply  interested  ; 
and  which  will  be  either  a  savour  of  life  unto  life,  or  of 
death  unto  death.  Witli  these  solemn  truths  we  ought  to 
labour  to  have  our  minds  Impressed,  We  ought  also  to 
endeavour  to  have  a  sense  of  our  necessities,  and-  of  the 
fulness  and  excellency  of  the  blessings  which  God  dispen- 
ses in  his  house,  that  we  may  come  feeling  our  emptiness, 
and  hungering  and  thirsting  after  the  bread  of  life,  if  we 
were  to  come  with  such  a  pri'paration,  we   have   eveJV 


422  SERMON  xcv. 

reason  to  believe  we  would  not   generally  go  away  so 
barren  as  we  do. 

3.  We  ought  to  hear  the  word  vi'iih  prayer.  We  ought 
to  look  to  God  for  his  blessing  before  we  come,  while  we 
are  hearing,  and  after  we  have  heard.  Paul  will  plant 
and  Apollos  water  in  vain,  until  the  Lord  gives  the  increase. 
And  the  constitution  which  he  has  established  is,  "  Ask 
and  it  shall  be  given  you — every  one  that  asketh  receiv- 
eth  ;"  Mat.  vii;  7,  8.  "  I  will  yet  for  this  be  enquired  of 
by  the  house  of  Israel  to  do  it  for  them  ;"  Ezek.  xxxvi.  37. 
If  therefore  we  would  profit  by  the  word  preached,  it  be- 
comes us  to  be  fervent  in  prayer  for  the  divine  blessing. 
We  ought  to  go  to  the  house  of  God  after  having  sought 
his  blessing.  And  doubtless  one  great  reason  why  many 
profit  so  little,  under  the  preaching  of  the  word  is,  they 
do  not  pray  for  the  divine  blessing.  As  the  apostle  James 
said,  ''  Ye  have  not,  because  ye  ask  not ;"  Jam.  iv.  2. 
Or  they  do  not  pray  aright,  as  James  said  again,  "  Ye  ask 
and  receive  not,  because  ye  ask  amiss ;"  Jam.  iv.  3.  Be- 
fore you  come  to  the  house  of  God,  you  ought  to  implore 
the  divine  blessing,  on  the  word  and  ordinances  of  God. 
You  ought  to  pray  for  your  minister,  that  the  Lord  would 
be  with  him,  help  him  to  speak  in  demonstration  of  the 
Spirit  and  of  power,  and  divide  to  every  one  their  portion 
in  due  season,  and  especially  enable  him  to  speak  a  word 
in  season  and  with  power  to  your  soul.  The  apostle 
Paul  exhorted  most  of  the  churches  to  which  he  wrote, 
"  Brethren  pray  for  me — pray  for  us."  The  prayers  of 
faith  offered  up  for  the  ministers  of  God,  are  oftentimes 
answered  by  blessings  upon  the  offerer.  You  ought  to 
pray  also  for  the  outpouring  of  the  Spirit  of  God  upon 
his  church,  and  particularly  that  part  of  it,  in  which  your 
lot  is  cast.  If  you  have  that  disposition  which  you  ought 
to  have  to  profit  by  the  word,  you  will  desire  the  advance- 
ment of  the  kingdom  of  Christ,  and  the  saving  good  of 
others.  "  Pray  (said  the  Psalmist)  for  the  peace  of  Jeru- 
salem they  shall  prosper  that  love  thee  ;"  Ps.  cxxii.  6. 
If  your  petitions  be  answered,  and  the  Lord  build  up  Zion, 
you  yourselves  may  expect  to  receive  a  share  of  the 
blessing.  And  you  ought  especially  to  pray  each  one 
for  yourself^  that  the  Lord  would  grant  his  blessing,  and 
give  you  the  composed  mind,  and  the  hearing  ear;  and 
that  he  would  enable  you  to  understand  and  apply  what 
you  hear,  and  bring  forth  fruit  unto  eternal  life. 


HEARING    THE   WORD.  423 

Wliile  you  are  hearing  the  word  it  would  be  profitable, 
frequently  to  put  up  short  ejaculations  for  the  divine  bles- 
sing. And  after  you  have  heard  the  word,  prayer  is  still 
a  duty.  If  you  would  profit,  follow  what  you  have  heard, 
with  prayer  to  God,  that  he  would  seal  instruction  upon 
your  heart,  preserve  the  seed  of  the  word  by  his  Spirit, 
and  make  it  fruitful. 

4.  If  we  would  profit  under  the  preaching  of  the  word, 
we  must  receive  it  W\i\\  faith.  It  was  for  want  of  this  that 
the  Israelites  of  whom  the  Apostle  spake  did  not  profit. — 
"  For  unto  us  was  the  gospel  preached,  as  well  as  unto 
them ;  but  the  word  preached  did  not  profit  them,  not 
being  mixed  with  faith  in  them  that  heard  it ;"  Heb.  iv.  2. 
If  the  word  is  not  believed,  in  vain  is  it  preached  to  us. — 
We  ought  to  believe  it  to  be  the  word  of  God,  if  it  be  ac- 
cording to  the  Scriptures  of  truth.  As  the  Bereans  did, 
try  what  you  hear  by  this  rule.  And  when  the  word  of 
God,  according  to  the  Scriptures  is  preached,  hear  it  with 
faith,  assenting  to  its  truth,  and  with  a  realizing  sense  of 
its  importance  as  the  word  of  God,  and  with  a  determin- 
ation implicitly  to  follow  the  truth  of  God. 

5.  Receive  the  word  not  only  with  faith,  but  also  with 
love.  A  want  of  love  to  the  truth  was  one  reason  why 
some  concerning  whom  the  Apostle  wrote  failed  of  salva- 
tion. "  Triey  receive  not  the  love  of  the  truth,  that  they 
might  be  saved ;"  2  Thes.  ii.  10.  Some  hearers  hate  the 
truth,  cannot  bear  to  hear  it,  and  disli?ie  the  preacher  for 
uttering  it.  Thus  Ahab  said  respecting  Micaiah,  who 
was  a  faithful  prophet  of  the  Lord  and  told  the  king  the 
truth,  "  I  hate  him,  for  he  doth  not  prophesy  good  concer- 
ning me,  but  evil  ;"  1  Kings  xxii.  8.  In  hke  manner  the 
Jews  were  Irequently  oflended  with  the  prophets,  and  our 
Saviour,  and  his  Apostles,  for  telling  them  the  truth  ;  and 
this  anger  effectually  prevented  profit  from  the  word.  For 
instead  of  hating  their  sins  and  crucifying  them,  as  they 
ought  to  have  done,  they  hated  and  .  persecuted  the 
preachers,  who  doubtless  had  the  purest  benevolence  in 
their  hearts  towards  them.  Unless  ministers  speak  the 
truth  of  God,  they  cannot  reasonably  have  any  prospect 
of  success.  And  the  truth  generally  must  condemn  a  poi- 
tion  of  the  hearers.  If  therefore  those  who  hear  the  worI 
would  profit  by  it,  it  becomes  them  as  James  directs,  to 
*' Receive  with  meekness  the  iniirafted  word  ;"  Jam.  i.  '-]. 


424  SERMON  xcv. 

It  becomes  ihcm  to  love  the  truth,  however  it  may  con- 
demn them,  and  whatever  seli'-denial  and  sacrifice  of  sel- 
fish inclinations  it  may  require.  When  the  truth  con- 
demns them,  they  ought  to  condemn  themselves,  and 
change  their  conduct  instead  of  cavil  with  the  truth  and 
condemn  the  preacher,  who  out  of  love  to  their  souls 
faithfully  delivers  to  them  the  truth  of  God. 

6.  If  we  would  profit  by  the  preaching  of  the  word,  we 
ought  to /«y  ?//?  what  we  hear  in  our  hearts.  "  Thy  word 
{said  David)  have  I  hid  in  mine  heart,  that  I  might  not  sin 
against  thee  ;"  Ps.  cxix.  11.  We  should  labour  to  trea- 
sure up  what  we  hear  in  our  memories  ;  for  unless  we  re- 
luember  what  we  hear,  we  can  receive  but  little  perma- 
nent advantage  from  the  word  ;  our  feelings  may  be  exci- 
ted, but  unless  we  remember  what  we  hear  we  lay  up  no- 
thing for  future  use.  And  that  we  may  lay  up  what  we 
hear  in  our  hearts,  and  preserve  it  there,  we  ought  most 
carefully  to  avoid  every  thing,  which  may  have  a  ten- 
dency to  take  away  the  word,  and  destroy  the  impressions 
which  have  been  made.  Hence  vain  company,  or  any 
company  whose  conversation  does  not  savour  of  religion, 
ought  to  be  avoided  as  much  as  possible  when  we  come 
from  the  house  of  Giod.  Hence  also,  all  vain  conversa- 
tion, or  even  talking  about  our  worldly  business,  ought  to 
be  avoided,  when  we  are  coming  out  of  the  house  God,  or 
have  returned  from  hearing  the  word.  The  seed  of  the 
w  ord  is  very  easily  rooted  out.  The  evil  one,  as  represen- 
ted in  the  parable  of  the  sower,  ever  stands  ready  to  pluck 
it  out  of  our  hearts,  lest  it  should  produce  a  saving  effect. 
And  doubtless  the  word  is  often  rendered  unfruitful,  be- 
fore the  hearers  have  left  the  place  of  worship  by  enga- 
ging in  worldly  conversation. 

7.  Lastly.  If  we  would  profitably  hear  the  word  preach- 
ed, we  must  reduce  what  we  hear  to  practice.  Prac- 
tice is  the  great  end  of  all  preaching.  We  ought  there- 
fore to  hear  the  word  with  a  view  to  practice.  Should 
you  follow  all  the  other  directions  and  not  this,  you  would 
tail  to  derive  spiritual  profit  from  the  word  preached.  Ac- 
cordingly our  Saviour  hath  told  us,"  Whosoever  heareth 
these  sayings  of  mine  and  doeth  them,  I  will  liken  him  un- 
to a  wise  man,  which  built  his  house  upon  a  rock  ;  and 
the  rain  descended,  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house  ;  and  it  fell  not  lor  it  wa5 


HEARING    THE  WORD.  425 

founded  upon  a  rock.  And  every  one  that  heareth  these 
sayings  of  mine,  and  doeth  them  not,  shall  be  likened  un- 
to a  foolish  man,  which  built  his  house  upon  the  sand  ; 
and  the  rain  descended  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house  ;  and  it  fell,  and  great 
was  the  fall  of  it;"  M-»t.  vii.  24—27. 

Thus,  my  brethren,  I  have  pointed  out  to  you,  how  you 
ought  to  hear  the  word,  when  it  is  preached,  if  you  would 
profit  by  it. 

In  the  conclusion  of  this  discourse,  let  me  urge  upon 
you  to  take  heed  how  you  hear.  Remember  that  this  is 
the  command  of  the  Saviour  who  died  for  sinners,  and 
will  shortly  be  your  judge.  Remember  that  the  word 
which  is  preached,  is  that  by  which  you  will  be  tried  in 
the  great  day  of  account ;  that  which  is  able  to  make  you 
wise  unto  salvation,  through  faith  in  Christ ;  that  which 
is  your  eternal  life  ;  and  that  also  which  if  not  improved 
aright  will  be  your  eternal  death.  Every  sermon  wfiich 
you  hear  delivered,  agreeably  to  the  word  of  God,  if  not 
heard  aright,  increases  your  condemnation.  The  word 
of  God  delivered  by  his  faithful  ambassadors,  will  not 
return  unto  him  void,  but  will  accomplish  something.  If 
it  does  not  prove  a  savour  of  life,  it  will  prove  a  savour  of 
death  unto  death.  If  those  who  come  to  the  house  of  God 
were  duly  impressed  with  these  considerations,  they 
could  not  rush  thoughtlessly  into  the  presence  of  God  ; 
they  would  ask  his  blessing  before  they  came  ;  they  would 
be  filled  with  reverence  in  his  house  ;  they  would  not 
indulge  in  light  or  trifling  behaviour  or  sleep  under  the 
preaching  of  that  word  which  will  be  life  or  death  to 
their  souls ;  and  they  would  with  eagerness,  receive  the 
word,  pray  over  it,  endeavour  to  remember  it,  and  reduce 
it  to  practice. 

May  the  Lord  enable  you  my  hearers,  thus  to  take 
heed  how  you  hear,  that  the  word  preached  may  prove 
an  eternal  benefit  to  your  souls. — Amen. 


VOL.  IK  W; 


SERiMON  XCVL 

THE  SACRAMENTS. 
ROMAJfS.    IV.    11.  FIRST  CLAUSE. 

"  And  he  received  the  sign  of  circumcision^  a  seal  of  the  right- 
eousness of  the  faith  which  he  had,  yet  being  uncircumcised.''^ 


The  leading  object  of  the  Apostle,  in  this  Epistle,  was, 
to  prove  the  great  doctrine  of  justification  by  faith  with- 
out the  deeds  of  the  law.  The  Jews  held  to  justification 
by  works,  and  especially  to  the  necessity  of  circumcision, 
and  an  observance  of  the  ceremonial  law.  To  show  that 
this  sentiment  was  erroneous,  and  at  the  same  time  to  es- 
tabhsh  the  doctrine  ofjustification  by  faith,  the  Apostle, 
among  other  arguments,  adduced  the  example  of  Abra- 
ham, of  whom  they  boasted  as  their  father  ;  and  proved 
from  the  Scriptures  of  the  Old  Testament,  that  he  was  jus- 
tified by  faith  as  it  was  written,  "  He  believed  in  the 
Lord  ;  and  he  counted  it  to  him  for  righteousness  t"  Gen. 
XV.  6.  The  Apostle  then  asked  the  question,  "  How 
was  it  reckoned  ?"  That  is,  the  faith  of  Abraham  for 
righteousness.  When  he  was  in  circumcision,  or  in  uncir- 
cumcision  ?"  This  question  he  answered,  "Not  in  circum- 
cision, but  in  uncircumcision  ;"  verse  10.  Abraham  was 
not  circumcised  for  many  years,  after  it  was  said  of  him, 
"  He  believed  in  the  Lord  ;  and  he  counted  it  to  him  for 
righteousness."  Circumcision  therefore  could  have  had 
no  effect  upon  his  justification  ;  for  he  was  justified  be- 
fore he  was  circumcised  ;  and  as  stated  in  our  text,  "  He 
received  the  sign  of  circumcision,  a  seal  of  the  righteous- 
ness of  the  faith  which  he  had,  yet  being  uncircumcised." 

The  object  of  selecting  this  text  at  this  time  is,  to  lead 
to  an  ilhistrationof  the  three  following  questions  in  our 
Catechism,  which  come  next  in  course  to  be  considered, 
viz. 

"  How  do  the  sacraments  become  effectual  means  -of  salva- 
tion ?  y 


THE    SACRAMENTS.  427 

What  is  a  sacrament  ?  and, 

Whic/i  are  the  sacraments  of  the  A^ew  Testament  ?" 

Our  text,  it  is  true,  does  not,  properly,  include  all 
those  points;  but  it  will  lead  to  thcni  as  well,  perhaps,  as 
any  sinjijle  text  we  can  iind.  Circumcision  was  a  sacra- 
ment ot"  the  covenant  of  grace  under  the  Old  Testament 
dispensation,  and  we  have  in  our  text  its  nature  pointed 
out,  viz.  a  sign  and  seal  of  spiritual  things.  And  the  gen- 
eral nature  of  all  the  sacraments,  both  under  the  Old  and 
the  New  Testament  were  the  same.  Therefore  our  text 
expresses  the  general  nature  of  all  the  sacraments. 

The  first  inquiry  which  claims  our  attention  is, 

I.  "    IVhat  is  a  sacrament  ?" 

Our  Catechism  answers  this  question. 

"  j1  sacrament  is  an  holy  ordincmcc^  instituted  by-  Christ ; 
ivherein  by  sensible  signs^  Christ  and  the  benefits  of  the  neiv  cov- 
enant are  represented^  sealed^  and  applied  to  believers.'''' 

The  word  sacrament  is  not  found  in  the  Scriptures,  but 
the  things  signified  by  this  Mord  are  there  contained  ; 
and  the  word  was  adopted  by  the  primitive  fathers  to  ex- 
press these  things.  The  word  is  borrowed  from  the  La- 
tin, and  signifies  the  military  oath  in  use  among  the  an- 
cient Romans,  which  they  called  sacrammttnn,  by  which 
soldiers  bound  themselves  to  be  faithful  to  their  general. 
As  in  those  ordinances,  wliich  we  call  sacraments,  there 
is  a  solemn  engagement  on  the  part  of  the  receiver  to  be 
faithful  to  Christ.  The  word  sacraments  has  been  adopted, 
as  expressive  of  these  ordinances. 

"  Jl  sacrament  is  an  holy  ordinance  instituted  by  Christ.''"' 

Christ  was  the  author  of  the  sacraments.  Those  of  the 
New  Testament  were  instituted,  immediately  by  himself 
in  person  ;  and  those  of  the  Old  Testament  may  also  be 
said  to  have  been  instituted  by  him  ;  for  we  have  suflicieiit 
reason  to  believe  that  it  was  God  the  Son,  who  was  with 
the  Old  Testament  church,  and  so  frequently  appeared 
to  the  saints  of  that  period,  and  gave  to  the  church,  the 
institutions,  with  which  they  were  favoured. 

A  sacrament  is  a  positive  institution^  the  obligation  to  ob- 
serve which,  arises  not  from  the  nature  and  fitness  of 
things,  but  solely  from  the  command  of  the  Institutor. — 
If  Christ  had  not  instituted  the  Sacraments,  they  would 
not  be  binding,  and  whenever  he  pleases  to  repeal  them 
(he  obligation  to  their  observance  ceases. 


428  SERMON  xcvr. 

As  to  the  nature  of  a  sacrament,  it  is  that, "  Wherein  by 
sensible  signs,  Christ  and  the  benefits  of  the  new  cove- 
nant are  represented,  sealed,  and  appHed  to  believers." 
Hence  the  parts  of  a  sacrament  are  two,  the  outward 
and  sensible  signs,  and  the  things  signified  by  those 
signs. 

i!i  a  sacrament,  there  are  outward  and  sensible  signs.  Thus 
in  circumcision,  there  was  the  cutting  off  the  flesh  of  the 
foreskin  ;  in  the  passover,  there  was  the  slaying  of  the 
lamf),  the  sprinkling  of  the  blood,  and  the  eating  of  the 
lamb  with  unleavened  bread,  and  bitter  herbs,  and  in 
haste,  with  their  staves  in  their  hands,  and  their  shoes  on 
their  feet ;  in  baptism  there  is  the  application  of  water  to 
the  subject;  and  in  the  Lord's  supper,  there  is  the  break- 
ing and  eating  of  bread,  and  the  drinking  of  wine.  These 
are  all  external  signs,  presented  to  the  senses,  and  inten- 
ded to  affect  them,  and  through  them  to  affect  the  soul. — 
This  is  a  method  of  instruction,  which  God  has  always  ta- 
ken with  his  church,  and  which  is  well  suited  to  our  pre- 
sent state,  in  which  we  are  naturally  more  affected  by 
things  that  strike  our  senses,  than  by  spiritual  ideas,  pre- 
sented without  these  helps. 

But  in  the  sacraments  we  are  to  look  further  than  mere- 
ly to  the  external  elements  and  actions.  These  are  signs; 
but  there  is  always  something  of  a  spiritual  nature  sig}ii- 
jied  by  them.  They  signify  and  represent  Christ  and  the 
blessings  of  the  covenant  of  grace.  Thus  in  circumcision 
the  sign  represented,  that  the  subject  deserved  to  be  cut 
off  from  the  favour  of  God,  and  signified  that  w^ithout 
shedding  of  blood  there  was  no  remission,  and  pointed  to 
the  blood  of  Christ,  which  was  to  be  shed  to  take  away 
sin.  In  the  passover,  the  Iamb  slain  signified  the  Lamb 
of  God  to  be  slain  to  take  away  sin;  the  sprinkling  of  the 
blood,  the  application  of  his  blood  to  the  soul  for  the  par- 
dfin  of  sin;  ai;d  the  eating  of  the  lamb,  the  necessity  of  de- 
pp-'ding  or»  Christ  for  the  support  of  spiritual  life.  In 
b'spiism,  tlie  spplicition  of  water  signifies  that  the  subject 
is  fruilty  "inil  polluted,  and  represents  the  pardon  of  sin 
through  the  blood  of  Christ,  and  the  regeneration  and 
s.nictifiiation  of  the  soul  by  his  Spirit.  And  in  the  Lord's 
Snppr'r,  the  bread  represents  the  body  of  Christ  broken 
for  us,  and  the  wine  his  blood  shed  for  us. 

In  a  sacrament  the  sign  and  the  thing  signified,  are  to 


THE    SACRAMENTS. 


429 


be  kept  distinct^  and  not  to  be  confounded.  This  has  not 
always  been  done.  The  sign  and  the  thing  signified  have 
been  confounded,  and  this  confusion  has  been  productive 
of  very  dangerous  errors.  Thus  baptism  has  been  called 
regeneration,  and  persons  have  supposed  themselves  real- 
ly regenerated,  and  in  a  state  of  safety,  because  they  had 
been  baptized. 

In  the  Lord's  Supper  also  the  sign  has  been  made  the 
thing  signified.  Thus  the  bread  after  consecration,  ha? 
been  held  to  be,  not  a  sign  of  the  body  of  Christ,  but  the 
real  body  itself,  and  the  wine  his  real  blood.  This  is  call- 
ed the  doctrine  of  transubstantiation,  the  truth  of  which 
was  once  generally  believed,  and  scarcely  called  in  ques- 
tion in  the  world.  A  doctrine  most  absurd,  violating 
every  dictate  of  common  sense,  and  which  before  this  au- 
dience can  need  no  refutation.  The  true  nature  of  a  sa- 
crament is,  by  external  signs  to  represent  spiritual  things  ; 
and  we  ought  carefully  to  avoid  confounding  the  one  with 
the  other. 

A  sacrament  is  represented  in  the  answer  which  we  are 
considering,  as  a  seal  also  as  well  as  a  sign  ;  and  thus  is 
circumcision  represented  in  our  text ;  "  He  received  the 
sign  of  circumcision,  a  seal  of  the  righteousness  of  the 
faith  which  he  had."  A  sacrament  is  a  seal  of  the  cove- 
nant of  grace.  A  seal  is  a  standing  evidence  of  the  reali- 
ty of  a  covenant ;  and  it  binds  the  parties  to  fulfil  the  arti- 
cles thereof.  So  the  sacraments  are  standing  evidences 
of  the  reality  of  the  covenant  of  grace;  and  they  not  oidy 
signify  the  blessings  of  this  covenant ;  but  they  seal  the 
articles,  and  mutually  bind  the  parties  to  the  performance 
thereof,  on  the  conditions  stated  in  the  covenant.  The 
sacraments  are  seals,  both  on  the  part  of  God  and  the  re- 
ceiver. The  Lord  graciously  condescends  not  only  to 
promise  to  the  believing  receiver,  but  to  confirm  this 
promise  with  the  sacraments  as  seals,  that  lie  will  bestow 
upon  him,  the  blessings  of  the  new  covenant  signified  by 
these  signs.  And  the  receiver  obligates  himself  by  the 
sacraments  as  seals,  that  he  will  be  the  Lord's  and  his 
alone,  and  that  he  will  faithfully  endeavour  to  perform  all 
the  duties  required  of  him  in  the  covenant. 

The  persons  to  whom  the  sacraments  represent,  seal, 
and  apply  Christ,  and  the  benefits  of  the  new  covenant  as 
stated  ill  the  answer  which  we  are  considering  are  believ- 


430  SERMON    XCVI. 

(M's.  With  respect  to  adults,  the  seals  of  the  covenant  be- 
jono-  to  believers  alone,  and  to  none  but  believers.  To 
those  who  receive  these  signs  by  faith,  are  the  things  sig- 
nified, sealed  and  applied.  And  upon  none  but  those  who 
do  believe,  does  God  bind  himself  to  bestow  the  blessings 
of  the  new  covenant.  With  respect  to  all  others,  they  are 
condemned  already  ;  and  ''Unto  the  wicked,  God  saith, 
what  hast  thou  to  do  to  declare  my  statutes,  or  that  thou 
shouldest  take  my  covenant  in  thy  mouth  ;"  Ps.  l.  16. 

These  remarks  apply  to  adults.  There  vvas  a  sacra- 
ment under  the  Old  Testament,  which  was  applied  to  in- 
fants ;  and  we  hold  there  is  one  under  the  New.  With 
respect  to  infants,  they  cannot  exercise  faith  ;  but  still 
there  ought  to  be  faith  in  the  oflferer;  and  the  ordinance 
which  is  applied  to  infants,  belongs  in  the  sight  of  the 
church  to  the  seed  of  the  visibly  faithful. 

We  proceed  to  inquire, 

II.  ''  WJiich  are  fhe  sacraments  of  the  JYew   Testament  ? 

The  sacraments  of  the  JS'ew  Testament  are  baptism  and 
the  Lord's  Supper.'''' 

Under  the  Old  Testament,  tliere  were  tivo  sacraments, 
which  were  signs  and  seals  of  the  covenant  of  grace,  viz. 
circumcision  and  the  passover.  These  by  the  coming  of 
Christ  were  done  away.  Their  abrogation  at  his  coming, 
w^as  implied  in  their  very  nature.  For  being  by  the 
shedding  of  blood,  typical  of  Christ  and  the  shedding 
of  his  blood,  it  was  proper  when  he  came  and  shed  his 
blood,  that  the  seals  should  be  changed,  and  that  others 
more  suited  to  the  New  Testament  dispensation  should  be 
substituted  in  their  room.  That  the  sacraments  of  the 
Old  Testament  have  ceased  to  be  obligatory  on  the 
church,  is  evident  from  tlie  Scriptures  of  the  New  Testa- 
ment. Baptism  and  the  Lord's  Supper  have  come  in  the 
room  of  them  and  signify  the  same  things  as  far  as  consists 
with  the  difference  of  dispensation. 

Baptism  and  the  Lord's  Supper,  were  instituted  by 
Christ  himself,  while  he  was  upon  earth.  These  sacra- 
ments are  still  in  force.  This  has  been  denied  by  some, 
who  exclude  every  thing  external  from  the  gospel  dispen- 
sation. But  it  is  certain,  Christ  instituted  these  ordi- 
nances, and  that  they  were  observed  by  the  Apostles 
and  disciples  after  his  death,  and  by  the  primitive 
church,  and   by  the  church    in  all^|ge's  since,  down  to 


THE    SACRAMENTS.  41^1 

the  present  time.  Besides,  there  was  as  much  need 
of  these  ordinances  in  future  generations,  as  in  the 
apostoHc  age,  and  we  no  wliere  find  them  abrogated  by 
divine  authority ;  and  no  one  but  he  who  instituted  them 
has  a  right  to  abrogate  them.  Further,  that  baptism  was 
to  continue  a  sacrament  in  the  christian  church  to  the  end 
of  the  world,  appears  from  the  commission  which  our  Sa- 
viour gave  to  his  apostles  after  his  resurrection,  and  the 
promise  which  he  annexed.  "  Go  ye  therefore  and  teach 
all  nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  ofthe  Holy  Ghost.  Teaching  them  to  ob- 
serve all  things  whatsoever  I  have  commanded  you  :  and 
lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world ;" 
Mat.  xxviii.  19,  20.  The  promise  here  made  was  intend- 
ed to  strengthen  the  apostles  and  their  successors,  in  the 
performance  ofthe  duties  just  assigned  them;  and  as  the 
promise  extended  to  the  end  of  the  world,  the  conclusion 
is  obvious,  that  the  commission  to  preach  and  baptize  was 
to  continue  as  long.  And  that  the  Lord's  Supper  was  to 
be  a  standing  ordinance  in  the  church  is  evident  from  the 
words  of  institution  as  given  us  by  Paul:  "As  often  as 
ye  eat  this  bread,  and  drink  this  cup,  ye  do  show  the 
Lord's  death  till  he  come  ;"  1  Cor.  xi.  26.  Whence  we 
learn  that  in  this  ordinance,  the  disciples  of  Christ  were 
to  show  forth  his  death  until  the  end  of  the  world,  when 
he   was  to  come  the  second  time. 

And  as  there  are  two  sacraments  in  the  christian 
church,  which  are  to  continue  in  it  till  the  end  of  the 
world,  so  we  believe  there  are  but  two.  In  opposition  to 
this  belief  the  Roman  Catholics  hold  to  seven,  viz.  besides 
baptism  and  the  Lord's  Supper  ;  confirmation,  penance, 
orders,  matrimony,  and  extreme  unction.  On  the  last  five 
I  would  only  observe,  that  no  divine  warrant  can  be  pro- 
duced for  their  institution  as  sacraments  ;  and  without 
this  we  have  no  right  to  consider  them  as  su(;h;  and  they 
all  want  some,  if  not  all  ofthe  things  essential  to  a  sacra- 
ment. 

We  proceed  to  consider  the 

III.  Point    proposed,  viz. 

"  How  do  the  sacraments  become  effectual  means  of  salca- 
Hon  ? 

The  sacraments    become  effectual  means  of  salvation^   not 
from  any  virtue   in   ihcnu  or    in    him   that   doth   administer 


433  SERMON    XCVl. 

them  ;    but   only  hy  the  blessing  of  Christ,  and  the  working 
of  his  Spirit,  in  them  that  by  faith  receive  them." 

The  sacraments  are  important  means  of  salvation.  The 
Apostle  taught  that  circumcision  profited  much  every 
way  ;  and  the  same  may  doubtless  be  said  of  baptism, 
which  has  come  in  its  room.  And  many  a  believer  has 
borne,  and  can  bear  testimony  to  the  inestimable  spiritual 
benefits,  which  they  have  derived  from  the  Lord's  Sup- 
per. But  the  sacraments  do  not  become  effectual  means 
of  salvation  from  any  virtue  in  themselves.  We  have  how- 
ever reason  to  fear,  there  are  many  persons  who  suppose 
there  is  some  intrinsic  virtue  in  the  elements  themselves ; 
and  that  they  operate  as  spells  or  charms  to  communicate 
salvation.  Hence,  looking  no  further  than  the  simple  ele- 
ments themselves,  and  destitute  of  faith,  they  suppose  that 
if  they  can  get  their  children  baptized,  they  will  be  safe, 
or  if  they  can  get  baptized  themselves,  and  be  admitted 
to  the  Lord's  Supper,  all  will  be  well.  This  is  a  most 
dangerous,  though  we  have  reason  to  believe,  not  an  un- 
common error.  There  is  no  intrinsic  virtue  in  the  sacra- 
ments themselves ;  for  many  receiv^e  them  who  still  con- 
tinue strangers  to  spiritual  blessings.  An  instance  direct- 
ly in  point  we  have  in  Simon  Magus  ;  for  after  he  had 
been  baptized,  "  Peter  said  unto  him.  Thou  hast  neither 
part  nor  lot  in  this  matter ;  for  thy  heart  is  not  right  in  the 
sight  ofGod.  For  I  perceive  that  thou  art  in  the  gall  of 
bitterness,  and  in  the  bond  of  iniquity;"  Acts  viii.  20,  21, 
23.  And  Paul  has  taught  us  that  a  man  may  partake  of 
the  Lord's  Supper,  and  instead  of  being  sr.ved  by  it,  "  be 
guilty  of  the  body  and  blood  of  the  Lord,"  and  "  eat  and 
drink  damnation  to  himself,  not  discerning  the  Lord's  bo- 
dy ;"  1  Cor.  xi.  27,  29.  And  we  frequently  see  many 
who  have  been  baptized,  and  some  who  have  been  at  the 
Lord's  Supper,  whose  whole  lives  prove  that  they  are  not 
in  a  state  of  salvation,  and  that  they  have  received  no  ben- 
efit from  these  ordinances.  Hence  it  is  evident,  there  is 
no  saving  benefit  in  the  ordinances  themselves. 

Neither  do  the  sacraments  become  effectual  from  any 
virtue  in  him  that  doth  administer  them.  Or,  as  it  is  ex- 
pressed in  our  Larger  Catechism,  "  by  any  virtue  deri- 
ved from  the  piety  or  intention  of  him,  by  whom  they 
are  administered."  It  does  not  depend  upon  the  piety 
of  a  person  who  administers  an  ordinance,  whether  it  shall 


THE    SACRAMENTS.  433 

be  efficacious  or  not.  Although  it  be  very  desirable  that 
none  but  truly  pious  men,  should  be  in  the  gospel  minis- 
try, yet  doubtless  many  have  been  in  this  office  who  were 
destitute  of  piety  ;  and  some  such  have  witliout  doubt 
been  the  instruments,  in  the  hands  of  God,  of  saving  good 
to  others.  For  we  have  known  ministers,  who  had  many 
unequivocal  seals  to  their  ministry,  and  whose  adminis- 
trations of  the  sacraments  were  blessed,  who,  before  the 
close  of  their  lives,  abundantly  proved  by  their  coi>duct, 
that  they  had  never  experimentally  known  th;xt  reli- 
gion, which  they  preached  to  others.  Besides,  if  piety  in 
the  person  administering  was  necessary  to  the  efficacy  of 
a  sacrament,  the  receiver  must  always  be  in  suspense 
whether  he  had  received,  or  could  receive  any  benefit 
from  an  ordinance.  For  who  can  search  the  heart,  and 
certainly  know,  whether  the  person  from  whom  he  re- 
ceives the  sacraments,  be  pious  or  not  ?  These  remarks 
must  sufficiently  show,  that  the  piety  of  a  minister  is  not 
necessary  to  the  validity  or  efficacy  of  the  ordinances 
which  he  administers.  Besides,  Paul  has  expressly  in- 
formed us  that  the  efficacy  of  ordinances  does  not  depend 
on  ministers;  "  Neither  is  he  tliat  planteth  any  thing,  nei- 
ther he  tnat  watereth;  but  God  that  giveth  the  increase;" 
1  Cor.  iii.  7.  And  as  the  efficacy  of  the  sacraments,  does 
not  depend  upon  the  piety,  so  neither  does  it  upon  tlie  in- 
tention of  him  who  administers  them,  as  the  Papists  erro- 
neously hold.  For  if  it  did,  the  minister  would  be  some- 
thing, and  almost  every  thing  in  the  efficacy  of  an  ordi- 
nance, contrary  to  the  text  just  quoted.  The  same  reasons 
which  have  just  been  given  to  show,  that  the  efficacy  of  a 
sacrament  does  not  depend  upon  the  piety  of  him  who  ad- 
ministers it,  also  prove  that  it  cannot  depend  upon  his  in- 
tention. 

The  efficacy  of  the  sacraments  depend  on  ^'■thc  hleS' 
nng  of  Christy  and  the  workin^r  of  his  Spirit^  in  them  that 
by  faith  receive  them.''''  Christ  has  put  his  blessing  upon 
these  ordinances  of  his  own  institution,  and  the  Holy  Spirit 
uses  them  as  means  of  grace,  and  applies  them  as  he  does 
the  word,  rendering  them  efTectual  to  the  spiritual  good 
of  those  who  receive  them  aright.  These  are  they  who 
receive  them  in  faith.  Unless  we  exercise  faith  in  sacra- 
ments they  will  be  unavailing.  This  remark,  by  no  means 
©perates  against  infant  baptistn;  for  in  the  administration 
TOL.  n.  55 


434  SERMON    XCVI. 

« 

of  this  ordinance  to  infants,  we  hold  to  tlie  necessity  of 
faith  in  the  offerer  or  representative  of  the  child,  to  ren- 
der the  act  acceptable  in  the  sight  of  God,  and  have 
ground  for  hope  of  a  divine  blessing  upon  the  ordinance. 

Thus  brethren,  I  have  taken  a  general  view  of  the  sa- 
craments. In  succeeding  discourses,  I  shall  endeavour  to 
treat  of  each  of  the  sacraments  of  the  New  Testament  par- 
ticularly. 

We  have  seen  that  there  are  but  two  sacraments  in  the 
christian  church.  Those  therefore  who  would  make  and 
observe  more,  are  guilty  of  will-worship,  which  the  Lord 
condemns  and  abhors.  We  have  seen  also  that  these  two 
sacraments  were  instituted  by  Christ,  who  isKinginZion, 
and  that  they  are  still  in  force  ;  it  is  therefore  our  duty  in 
a  right  manner  to  observe  them.  This  duty  is  enforced 
by  the  authority,  and  by  the  love  of  Christ;  and  they  are 
criminal  in  the  sight  of  God,  who  neglect  these  sacraments, 
or  either  of  them.  We  have  seen  the  nature  of  the  sacra- 
ments, that  their  object  is  to  signify  and  seal  spiritual 
things  by  external  signs.  Let  us  be  careful  and  not  con- 
found the  signs,  and  the  things  signified.  Let  us  not  lay 
a  stress  upon  receiving  the  outward  elements  to  the  neg- 
lect of  the  things  signified.  Those  only  who  use  them 
in  faith  use  them  aright  and  profitably.  Let  us  then  ap- 
proach them  in  the  exercise  of  faith,  and  look  by  faith 
through  the  external  signs  to  the  things  signified.  Let  us 
realize  the  condescension  and  goodness  of  God  in  sealing 
blessing  s  to  us  in  these  ordinances  ;  let  us  realize  also  the 
obligations  which,  by  coming  to  these  ordinances,  we  seal 
and  irrevocably  bind  ourselves  to  perform.  And  let  us 
ever  receive  the  sacraments,  depending  on  the  blessing  of 
Christ  and  the  working  of  his  Spirit  to  render  them  effect- 
ual.— Amen. 


SERMON  XCVII. 

BAPTISM. 
MATTHEW  XXVIII.  19. 

'•  Go  ye  therefore  and  teach  all  nations^  baptizing  them  in 
the  name  of  the  Father^  and  of  the  Son,  and  of  the  Holy 
Ghost:' 


This  is  the  commission  which  our  Lord  gave  to  his  a- 
postles,  and  through  them  to  the  ministers  ofthe  gospel  in 
every  age,  after  he  had  risen  from  the  dead,  and  just  be- 
fore he  ascended  to  his  glory.  He  had  now  finished  the 
work,  for  which  he  came  into  the  world,  and  had  fully 
brought  to  an  end  the  Old  Testament  dispensation  of  the 
covenant  of  grace,  which  looked  forward  to  him  as  to 
come,  A  new  dispensation  was  now  to  be  introduced,  in 
which  Christ  was  to  be  considered,  and  received,  as  al- 
ready come.  To  introduce  this  new  dispensation,  the  a- 
postles  were  now  commissioned  and  sent  forth.  Those 
who  received  ihis  new  dispensation  were  now  to  consti- 
tute the  true  cliurch  ;  and  the  ordinance  of  admission  to 
a  visible  standing  in  the  church,  was  now  to  be  baptism, 
which  took  the  place  of  circumcision. 

The  apostles  were  commissioned  to  go  to  all  nations. 
Heretofore  the  church  had  been  confined  to  the  Jews ; 
but  now  the  Gentiles  were  to  be  brought  in.  The  apostfes 
were  first  to  teach  or  disciple  those  to  whom  they  went ; 
or  to  instruct  them  in  the  nature  ofthe  gospel  dispensa- 
tion ofthe  grace  of  God,  and  induce  them  to  embrace  it ; 
and  on  their  embracing  it,  they  were  to  baptize  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  and  thus  introduce  them  to  a  visible  standing  in  the 
church  of  Christ. 

Our  text  will  lead  us  to  treat  ofthe  subject  of^  baptism. 
On  the  last  Sabbath  morning  we  attended  to  an  illustra- 
tion of  the  sacraments  generally.  The  way  is  now  pre- 
pared to  treat  of  each  of  the  sacraments  in  particular. 


436  SERMON    XCVH. 

Baptism  comes  first  in  order.  In  our  Catechism,  the  doc- 
trine is  stated  as  follows  in  the  answer  to  the  94th  ques- 
tion. 

"  fV/iat  is  baptism  ? 

Baptism  is  a  sacrament^  tvherein  the  washing  with  wafer^ 
in  the  name  of  the  Father^  and  of  the  Son,  and  of  the  Ho- 
ly Ghost,  doth  signify  and  seal  our  ingrafting  into  Christ, 
and  partaking  of  the  benefits  of  the  covenant  of  grace,  and 
our  engairement  to  be  the  Lord's.''' 

On  the  subject  of  baptism,  some  controverted  points 
will  necessHrily  claim  our  attention,  which  I  shall  endeav- 
our to  handle  with  meekness,  and  candour,  and  in  the 
spirit  of  christian  charity  towards  those,  who  may  differ 
from  me  in  sentiment. 

The  object  in  this  discourse  is, 

I.  To  explain  the  nature  of  baptism. 

II.  To  consider  the  proper  mode  of  applying  water  in 
th«  ordinance. 

I.  Let  us  attend  to  a  few  remarks  on  the  nature  of  bap- 
tism. 

baptism  is  a  sacrament.  As  such,  its  general  nature  has 
already  been  illustrated  under  the  head  of  the  sacra- 
mv"nts.  It  is  a  sacrament  of  the  New  Testament.  It  was 
instituted  when  the  New  Testament  dispensation  was  in- 
troduced ;  and  it  was  instituted  by  Christ  himself  The 
sig;5i  in  this  ordinance  is  the  application,  of  water,  and 
of  water  only,  without  the  addition  of  ^ny  thing  else, 
to  l!je  subject.  The  mode  in  which  water  is  to  be  ap- 
phed  we  shall  consider  hereafter. 

Baptism  is  to  be  administered  in  the  name  of  the  Trinity, 
the  Father,  Son,  and  Holy  Ghost.  By  this  are  acknow- 
ledged, that  there  is  a  Trinity  of  persons  in  the  God-head;  , 
that  the  person  baptized  is  devoted  to  this  triune  God ; ,  '\ 
that  all  the  saving  blessings  signified  in  this  ordinance  are 
given  by  the  Father,  for  the  sake  of  the  Son,  and  through 
the  application  of  the  Holy  Ghost;  and  that  all  the  per- 
sons of  the  Trinity  are  engaged  in  the  work  of  salvation, 
and  proflfhr  blessings  to  the  subject  of  the  ordinance. 
Baptism  in  the  name  of  the  Trinity  is  essential  to  the  va- 
lidity of  the  ordinance  ;  and  it  is  also  essential  to  its  va- 
lidity that  it  be  performed  by  a  minister  of  the  gospel  ; 
for  in  our  text  the  commission  was  given  to  such,  and  we 
have  no  account  in  Scripture,  that  the  ordinance  was  ad- 


BAPTISM.  437 

ministered  by  any  others,  than  those  authorized  to  preach 
the  gospel. 

The  things  signified  in  baptism  are  the  blood  and  Spiri( 
of  Christ.  The  water  implies  that  we  are  polluted  and 
guilty  by  sin  ;  and  represents  to  us  justification  by  the 
blood  oFChrist,  and  regeneration  and  sanctification  by  his 
Spirit.  It  signilies  and  seals  our  ingraiting  into  Christ, 
and  partaking  of  the  benefits  of  the  covenant  of  grace  and 
our  engagement  to  be  the  Lord's. 

It  signifies  these  things.  It  is  a  sign  of  ingrafting  into 
Christ.  Not  that  a  person  by  receiving  this  ordinance, 
does  become  really  united  to  Christ,  and  savingly  interest- 
ed  in  him ;  but  that  this  ordinance  is  a  sign  of  this  union 
and  represents  it.  It  is  also  a  sign  of  partaking  of  the 
benefits  of  the  covenant  of  grace.  All  the  blessings  of 
this  covenant,  which  were  purchased  by  the  blood  of 
Christ,  and  which  are  applied  by  the  Holy  Spirit,  are  sig- 
nified by  the  water  in  this  ordinance,  and  are  hereby  re- 
presented  as  oflered  to  us.  And  it  is  also  a  sign  of  our 
engagements  to  be  the  Lord's.  It  signifies  that  the  sub- 
ject is  devoted  to  the  service  of  the  triune  God. 

Baptism  is  also  a  seal  of  these  things.  A  seal  is  a  stand- 
ing evidence  of  the  reality  of  a  covenant,  and  it  binds  the 
parties  to  the  performance  of  the  conditions.  Baptism  is 
a  standing  evidence  of  the  reality  of  the  covenant  of  grace; 
and  God  hereby  graciously  obligates  himself  to  bestow 
the  things  signified  in  baptism  ;  or  Christ,  and  all  the 
benefits  of  the  covenant  of  grace,  on  those  who  believe 
in  the  Saviour.  And  the  subject  baptized,  hereby  be- 
comes solemnly  engaged  to  be  the  Lord's. 

Hence  we  may  see  the  propriety  of  requiring  engage- 
ments of  persons,  when  they  offer  themselves,  or  when, 
as  the  representatives  of  their  children,  they  offer  them  in 
baptism.  Some  object  to  such  engagements.  But  if  bap- 
tism be  a  seal  of  the  covenant  of  grace — and  that  it  is, 
is  evident,  if  it  has  come  in  the  room  of  circumcision  :  for 
Abraham  "  received  the  sign  of  circumcision,  a.9ea/of  the 
righteousness  of  the  faith  which  he  had;"  Rom.  iv.  11  ; 
then  every  person  who  comes  to  this  ordinance  does  vir- 
tually engage  and  does  really  and  firmly  bind  himself,  to 
perform  all  that  we  require  him  to  promise,  whether  he 
does  formally  promise  or  not.  Baptism  is  a  seal  of  the 
covenant  of  grace;  and  you  do  therefore  in  this  ordinance. 


-138  SERBION    XCVII. 

when  you  either  offer  yourselves,  or  as  their  representa- 
tives, present  your  children,  avouqh  the  Lord  to  be  your 
God,  and  bind  yourselves  to  be  his  people,  whether  you 
make  any  explicit  engagements  or  not.  And  the  engage- 
ments which  we  require,  are  only  those  which  you 
bind  yourselves  to  fulfil  by  setting  your  seal  to  them  in 
receiving  the  ordinance.  How  absurd  would  it  be  for  a 
man  to  set  his  seal  to  a  covenant,  and  thereby  bind  him- 
self to  fulfil  the  articles  of  it,  when  at  the  same  time,  if  it 
were  read  to  him,  he  would  be  unwilling  to  give  his  as- 
sent to  it  !  Equally  absurd  would  it  be  to  set  our  seal  of 
baptism  to  God's  covenant,  and  thereby  bind  ourselves 
to  perform  what  is  therein  required,  and  yet  when  what  is 
required  is  recited  to  us,  be  unwilling  to  give  our  as- 
sent. 

We  proceed, 

II.  To  consider  the  proper  mode  of  applying  water,  in 
the  ordinance  of  baptism. 

This  is  a  subject,  which  for  a  few  centuries,  has  been 
considerably  agitated  in  the  christian  church.  Some  hold 
the  immersion  or  dipping  of  the  whole  body  to  be  essen- 
tial to  the  ordinance,  and  the  only  true  mode  of  baptism  ; 
and  consider  all  persons  who  have  pretended  to  receive 
it  in  any  other  way,  to  have  received  it  in  vain,  and  to  be 
unbaptized  persons.  On  the  contrary  we,  with  the  great- 
er part  of  the  christian  church,  hold,  that  sprinkling,  or 
pouring  of  water,  or  washing  with  it,  or  in  any  way  apply- 
ing it  to  the  body,  or  any  part  of  it,  is  a  proper  mode  of 
baptism.  Embracing,  with  a  spirit  of  christian  charity, 
those  who  may  differ  from  us  in  opinion,  or  practice,  on 
this  circumstantial  of  our  religion  (for  it  certainly  cannot 
be  an  essential,  involving  our  salvation)  I  beg  a  candid, 
unprejudiced,  and  impartial  hearing,  while  I  endeavour  to 
offer  some  reasons,  in  support  of  our  practice. 

It  is  readily  and  cheerfully  granted,  that  baptism  by 
immersion,  or  plunging,  or  dipping,  is  real  baptism,  and 
that  the  ordinance  may  be  rightly  administered  in  this 
way ;  and  we  do  not  pretend  to  baptize  again,  those  who 
join  our  churches,  after  they  have  received  the  ordinance 
in  this  way.  But  at  the  same  time  we  hold,  that  as  water 
is  only  a  sign,  and  in  itself  confers  no  grace,  a  handful  is  as 
good  as  an  ocean,  and  equally  answers  the  purpose  of  a 
feign.     We  hold  that  no  mode,  to  the  exclusion  of  all  oth- 


MODE    OF   BAPTISM.  439 

ers,  is  taught  in  the  Scriptures  ;  and  that  the  mode  wheth- 
er by  immersion,  pouring,  washing,  or  sprinkhng,  is  indif- 
ferent, as  to  the  right  administration  of  the  ordinance,  and 
its  acceptableness  in  the  sight  of  God.  Although  at  the 
same  time  we  beheve,  there  are  reasons  which  render 
one  mode  more  expedient  than  another. 

That  immersion  is  not  essential  to  the  right  administra- 
tion of  the  ordinance  ;  but  that  it  is  rightly  administered 
by  pouring,  washing,  or  sprinkling,  we  proceed  now  to 
prove. 

1.  From  the  meaning  of  the  word.  The  advocates  of 
immersion  as  essential  to  the  validity  of  the  ordinance 
have  laid  much  stress  upon  this.  I  am  not  accustomed, 
in  my  sermons  to  enter  into  criticisms  on  words;  but  I 
feel  myself  constrained  to  do  it  here;  because  much  stress 
has  been  laid  upon  the  original  word,  as  always  signifying 
immersion  and  nothing  else  ;  and  hence  has  been  inferred 
that  baptism  and  immersion  signify  the  same  thing. — 
The  original  word  used  for  baptize  in  the  Scriptures,  is 
baptizo^  which  is  derived  from  bapto.  The  word  bapto 
is  never  used  when  the  ordinance  of  baptism  is  meant. — 
However  as  this  is  the  root  from  which  bopfizo  is  deri- 
ved, it  will  be  proper  to  make  a  few  observations  upon 
it.  It  is  acknowledged  that  this  word  signifies  to  dip,  but 
this  is  not  its  only  meaning.  We  find  the  word  used  in  the 
Septuagint  translation  of  the  Bible,  in  the  following  pas- 
sage in  Daniel,  "  His  body  was  ivet  (or  baptized)  with  the 
dew  of  heaven  ;"  Dan.  iv.  .33.  Here  the  word  is  used  to 
express  a  wetting  with  the  dew,  which  certainly  was  not 
by  immersion.  Homer,  whose  authority  for  the  right  use 
of  Greek  words  no  scholar  will  question,  used  this  w  ord  to 
express  a  colouring  or  staining  of  a  lake  with  blood.  Ar- 
istophanes another  Greek  writer  uses  it  to  express  a  be- 
smearino;  the  face  with  certain  washes.  And  Aristotle 
uses  it  to  express  a  staining  the  hand  witli  a  certain  sub- 
stance pressed  in  it.  From  these  instances  we  confiderft- 
ly  draw  the  conclusion,  that  the  word  baplo  does  not 
exclusively  signify  immersion  ;  but  that  it  may  signify  any 
kind  of  wetting,  whatever  the  mode  may  be.  And  there- 
fore if  anything  is  to  be  concluded  as  to  mode  from  the 
meaning  of  the  word  bapto^  it  is,  that  water  applied  in  any 
%vay  in  this  ordinance,  is  baptism.  We  shall  come  to  thc^ 
same  conclusion  if  we  consider  the  meaning  of  the  word 


440  SERMON  XCVII. 

baptizo,  derived  from  hapto.  Baptizo  is  the  word  used, 
whenever  the  ordinance  of  baptism  is  meant.  To  un- 
derstand the  real  meaning  of  this  word,  let  us  examine 
some  of  those  passages  of  scripture,  in  which  the  ordinance 
of  Baptism  is  not  meant ;  and  if  it  can  be  shown  that  the 
word  is  ever  used  in  any  other  sense  than  to  immerse,  the 
conclusion  will  necessarily  follow,  that  no  argument  can 
be  drawn  from  the  meaning  of  the  word,  in  favour  of  im- 
mersion as  the  only  mode.  In  Hebrews  ix.  10,  the  A- 
postle  speaking  of  the  Jewish  worship  says,  "Which  stood 
only  in  meats  and  drinks,  and  divers  washings,"  in 
the  original,  baptisms.  In  the  ceremonial  washings  which 
are  here  expressed  by  the  word  used  for  baptisms,  water 
was  undoubtedly  applied,  as  must  appear  if  we  look 
through  the  ceremonial  law,  by  pouring  and  sprinkling,  as 
well  as  by  dipping.  Our  Saviour  speaking  of  the  tradi- 
tions of  the  elders,  held  by  the  Pharisees,  Mark.  vii.  4  ; 
said,  "  And  many  other  things  there  be,  which  they  have 
received  to  hold,  as  the  washing  of  cups  and  pots,  l^rasen 
vessels,  and  of  tables."  In  this  passage  the  m  ord  transla- 
ted washing,  is  in  the  original,  baptism  ;  and  here  the  word 
is  used  to  express  any  kind  of  washing.  Some  of  the 
vessels,  mentioned  in  this  pissage,  may  have  been  dipped 
in  water  when  they  were  washed  or  baptized,  though  this 
is  not  certain  ;  but  it  is  highly  probable,  that  to  some  of 
them,  such  as  tables,  the  water  was  applied  by  pouring  or 
sprinkling,  and  not  by  dipping.  In  the  same  chapter  our 
Saviour  speaking  of  the  Pharisees  said,  "When  they 
come  from  the  market,  except  they  wash,  (in  the  original, 
baptize)  they  eat  not;"  Mark.  vii.  4.  I  ask,  is  it  at  all  pro- 
bable that  the  word  here  signifies  immersion  ?  The  Pha- 
risees, every  time  they  came  from  the  market,  before  they 
ate,  washed  or  baptized  themselves.  It  is  not  at  all  pro- 
bable, that  they  every  time  immersed  themselves.  Again, 
a  Pharisee,  seeing  our  Saviour  eat  with  unwashed  hands, 
m«rvelled  that  he  had  not  first  washed  (original  baptized) 
before  dinner;"  Luk.  xi.  38.  Here  the  word  which  is  u- 
sed  to  express  baptism,  is  used  for  the  washing  of  hands. 
But  in  washing  the  hands,  it  is  not  necessary  that  they  be 
immersed.  If  a  Pharisee  washed  or  baptized  his  hand? 
in  a  b:isin,  he  would  probably  immerse  them,  in  whole  or 
m  part ;  but  if  he  M'ashed  or  baptized  ata  spout  of  water, 
he  would  not  immerse  them  at  all.     The  obvious  inference 


MODE   OP   BAPTISM.  441 

from  all  tlicse  passages  is,  that  the  original  word  for  bap- 
tisiii  does  not  signify  immersion  ;  but  washing,  without  re- 
gard to  the  mode  in  which  the  water  is  applied.  And 
therefore  the  conclusion  is,  that  no  argument  in  f  ivour  of 
iminersion,  as  the  only  mode  of  baptism,  can  be  drawn 
from  the  meaning  of  the  original  word  ;  but  on  the  other 
hand,  as  the  word  is  used  to  express  every  kind  of  wash- 
ing, in  whatever  way  water  may  be  applied,  it  argues  that 
the  application  of  water  in  any  way,  in  this  ordinance  is 
baptism. 

2.  That  immersion  is  not  essential  to  the   right  admin- 
istration of  the  ordinance  of  baptism  ;   but  that  the    ordi- 
nance is  rightly  administered,  by  the  application  of  water 
in  any  other  way,  may  be  proved  from  the  circumstances 
attending  the  baptisms  recorded  in  the  Scriptures.     John 
is  said  to  have  baptized  in  Jordan  ;  and  also  in  iEnon  near 
to  Salim,  because  there  was  much  water  there.     And  our 
Saviour  is  said  to  have  been  baptized  of  John  in  Jordan  ; 
and  when  he  was  baptized,  to  have  come   up  straightwiy 
out  of  the  water.     On  the  baptisms  of  John,    I  would  ob- 
serve, that  even  admitting  he  baptized  by  immersion,  his 
example  ought  not  to  be  adduced  as  a   certain  evidence 
of  the   mode  of  christian    baptism ;  for  John's  baptism 
was  not   christian    Imptism.    In    proof  of  this  assertion, 
mmy  arguments  might  be  adduced.     But  one   is  suffi- 
cient.    In   the  19th  chapter  of  the   Acts  of  the  apostles 
we  find  Paul  at  Ephesus,  baptizing  in  the  name  of  Christ, 
some  who  told  him  that  they  had   before  received  John's 
baptism.      This   he    certainly   would    not   have    done,   if 
the  baptism  of  John  had  been  christian    baptism.     But 
admitting   that  the  baptism  of  John  was  a  proper  pre- 
cedent for  the  mode  of  christian  baptism,   and    that   he 
baptized    by  immersion,  it  would   only  prove   that   im- 
mersion is  a  right  mode,  but  not  at  all  that   every  other 
mode  is  wrong.  But  even  this  cannot  be  proved.      It  may- 
be that  he  did  immerse  ;   but  I  will  confidently  assert  that 
it  cannot  be  certainly  proved  that  he  did  in  a  Sjingle    in- 
stance.    Neither  can  it  be  proved,  that  there  was  a  single 
instance  of  it  in  all  the  examples  of  Scripture.     On  John's 
baptizing  in  ^non  near  to  Sahm,  because  there  was  much 
water  there,  much  stress  is  laid  ;  but    the   original  signi- 
nes  many  waters,  or  many  streams  ot  water;  and  travellers 
tell  us  there  are  many  small  brooks  in  that  region,  but  none 

VOL.  1I»  5t) 


442  SERMON  XCVII. 

of  them  above  ankle  deep.    That  John  is  said  to  have  bap- 
tized in  Jordan,  and  the  persons  baptized  are  said  to  have 
<rone  down  into,  and  to  have  come  up  out  of  the  water,  is  no 
certain  proof  that  they  were  immersed  ;  for  it  is  nowhere 
said  that  they  went  under  the  water.     Even    admitting 
that  they  went  into  the  water,  they  might  have  done  this 
for  the  purpose  of  pouring  or   sprinkHng.     The  climate 
was  warm,  and  persons  either  w  ent  barefoot,  or  wore  only 
sandals  or  a  kind  of  soles  tied  under  their  feet ;  and  it  was 
natural,  and  refreshing,  to  step  into  the  water,  when  they 
were  at  a  river  side,  even  if  they  were  to  be  baptized  by 
pouring  or  sprinkling.     But  there  is  no  certain  evideiice 
that  they  went  into  the  water  at  all,  or  even  wet  the  soles 
of  their  feet.     For  it  is  well  known  to  those  acquainted 
with  the  Greek  language,  in  which  the  New  Testament  was 
originally  written,  that  the  word  en  translated  m,  as  in  the 
text,  "  And  were  all  baptized  of  him  in  the  river  of   Jor- 
dan ;"  Mark  i.  5,  may  be  and  often  is  rendered,  nigh^  near, 
at  and  by;  that   the   word  e«>,  translated   into,    as   in  the 
passage,  "•  They  went  down  into   the  water  ;"  Acts    viii. 
38,  signifies  also  to  or  unto;  and  that  the   words  opo  and 
ek  translated  out  of,  as  in  the  passage,  "  When  they  were 
come  up  out  of  the  water ;"  Acts  viii.  39,  might  with  equal 
propriety  have  been  translated /row?-.     So   that  these   ex- 
pressions on  which  so  much  stress  is  often  laid — such  as 
"  Baptized  in  the  river  of  Jordan ;  they  went  down  into 
the  water,  and  when  they  were  come  up  out  of  the  water,'* 
may  signify  according  to  the  frequent  use  of  the  words, 
baptized   at,  near,  or  by  Jordan  ;  they  went   down  to    the 
water,  and  they  came  up  from   the    water.     From  these 
remarks  the  conclusion  is  confidently  drawn,  that  there  is 
nothing  in  the  account  which  we  have  of  John's  mode  of 
baptism,  that  proves   immersion   to  be  the   only  proper 
mode.     Review  the  reasoning.     John's  baptism   was  not 
christian  baptism.     If  it  were,  and  it  were  certain  he  bap- 
tized  by   immersion,  it  would  only  prove  the  ordinance 
is    rightly  administered  in  this  way ;  but  not  at  all  that 
every  other  way  is  wrong.     But  it  cannot  be  proved  that 
he  certainly  administered  it  in  this  way.     Even  admitting 
it  to  I  e   true,  as  our  English  translation  renders  the  ori- 
gin-il,  that  they  went  down  into  the  water,  this  does  not 
prove  that  the  baptized  went  under  the  w;>ter.     But  fur- 
ther there  is  no  certain  evidence  that  they  even  stepped 


MODE  OF   BAPTISM.  443 

into  the  water  or  wet  their  feet,  as  the  original  words 
will  bear  translating,  they  went  down  to^  and  came  up 
from  the  waler. 

The  same  remarks  which  were  made  on  John's  bap- 
tism show  that  notiiing  can  be  proved  as  to  the  mode  from 
the  baptism  otthe  eunuch  by  i^fnlip.  On  this  instcince, 
I  would  only  remark,  that  il  it  proves  anything  in  lliVour  of 
immersion,  it  proves  too  much.  For  there  is  as  much  evi- 
dence from  the  history  that  Philip  went  under  the  water, 
as  that  the  eunuch  did.  The  history  is  as  follows,  ''  And 
they  went  down  both,  into  the  water,  both  Philip  and  the 
eunuci] ;  and  he  baptized  him.  And  when  they  were 
come  up  out  of  the  water  ;"  Acts  viii.  38,  39.  We  have 
now  examined  the  strongest  examples  in  favour  of  immer- 
sion, and  have  seen  that  they  contain  no  certain  evidence 
that  immersion  was  practised  at  all,  and  much  less  that  it 
is  the  only  proper  mode. 

Let  us  now  attend  to  some  other  instances,  where  we 
have  at  least  presumptive  evidence  against  immersion. 
There  were  three  thousand  baptized  in  Jerusalem  on  the 
day  of  Pentecost.  We  do  not  hear  that  they  were  im- 
mersed, or  that  they  were  by  a  stream  or  pool  of  water. 
Peter  baptized  Cornelius  and  those  that  were  collected 
in  his  house ;  and  we  have  every  reason  to  believe  that 
they  were  baptized  in  the  house  ;  for  we  do  not  hear  that 
they  went  out ;  and  it  is  not  at  all  probable,  that  there 
were  conveniences  in  the  house  for  immersing  them. 
Paul  also  baptized  the  jailer  and  his  household  ;  and  it  is 
certainly,  very  improbable,  that  he,  a  prisoner,  went  out 
of  the  precincts  of  the  prison,  in  the  night,  to  seek  a  place 
suitable  for  immersion;  and  it  is  equally  improbable,  that 
there  was  a  place  suitable  for  it  in  the  prison.  In  all 
these  instances,  the  presumption  is  certainly  against  im- 
mersion. And  it  is  worthy  of  remark  that  in  all  the  in- 
stances of  baptism  recorded  in  vScripture,  there  is  not  a 
single  instance  mentioned  of  the  baptizer,  and  persons  to 
be  baptized,  leaving  the  place  where  they  were  worship- 
ing, and  going  to  some  other  to  seek  water  to  be  bapti- 
zed. But  in  every  instance  as  soon  as  they  were  ready  to 
receive  baptism,  we  find  themimmediately  baptized, in  the 
place  in  which  they  then  were,  whether  it  was  by  a  river 
side,  on  the  road,  in  the  city,  in  a  house,  or  in  a  prison ;  and 
in  no  instance  is  the  particular  mode  mentioned.    Can  it 


444  SERMON  xcvit. 

be  possible  then  that  a  particular  mode  is  essential  to  the 
Taiiuiij  ol  the  ordiiiance?  Most  assuredly  it'it  is,  we  might 
have  expected  that  mode  to  have  been  particularly  point- 
ed out. 

3.  That  immersion  is  not  essential  to  the  ordinance  of 
baptism,  but  that  it  is  rightly  administered,  by  pouring, 
sprinkling,  or  washing,  may  be  further  proved  from  the 
Scripture  allusions  to  this  ordinance.  We  are  said  to  be 
buned  with  Christ  by  baptism.  The  passage  is  found, 
Rom.  vi  3,  4  ;  "Know  ye  not,  that  so  many  of  us  as  were 
baptized  into  Jesus  Christ,  were  baptized  into  his  death? 
Therefore  we  are  buried  with  him  by  baptism  into  death." 
There  is  a  similar  passage,  Col.  ii.  12.  "Buried  with  him 
in  baptism,  wherein  also  ye  are  risen  with  him."  Much 
stress  has  been  laid  upon  these  passages  to  prove  that 
immersion  is  the  only  proper  mode.  But  if  there  be  an 
allusion  to  the  mode  at  all  in  these  passages,  w  hich  is  cer- 
iaiuly  doubtful,  they  only  prove  that  immersion  is  a  pro- 
per mode,  and  not  that  it  is  the  only  mode.  But  there  is 
no  certain  evidence  that  the  Apostle  alludes  at  all  to  the 
mode.  It  is  evident  he  is  speaking  of  the  spiritual  mean- 
ing of  baptism.  It  signified  our  union  to  Christ,  and  con- 
formity to  him,  in  his  death,  burial,  and  resurrection. 
By  baptism  we  profess  that  as  he  died,  so  we  have  become 
dead  to  sin  ;  as  he  was  buried,  so  sin  in  our  souls  should 
be  buried  ;  and  as  he  rose  from  the  dead,  so  should  we 
j'ise  unto  newness  of  life.  In  the  same  connexion,  we  are 
said  by  baptism  to  he  planted  together  in  the  likeness  of 
his  death,  to  have  our  old  man  crncificd  with  him,  and  to 
be  circumcised  in  him.  If  in  the  word  bnried,  therefore, 
there  is  an  allusion  to  the  mode  of  baptism,  there  is  equal 
reason  to  suppose  an  allusion  in  the  words  planted,  cnicif.- 
c(/,  and  circumcised^  which  is  not  plead  for.  If  we  suppose 
the  mode  to  be  alluded  to  in  these  passages,  we  must  car- 
ry the  allusion  through,  and  to  be  consistent,  and  correct, 
must  have  something  in  the  mode  to  express  planting, 
crucifixion,  and  circumcision,  as  well  as  burial. 

Let  us  now  attend  to  the  allusions  in  Scripture  which 
favour  our  mode  of  administering  the  ordinance.  The 
things  signified  by  baptism,  as  has  been  observed,  are  the 
blood  of  Christ  by  which  we  are  justified,  and  his  Spirit 
by  which  we  are  renewed  and  sanctified.  These  are  fre- 
fjuently  represented    by  sprinkling,  and  pouring.     Thus 


MODE    OF    BAPTISM.  Ai't 

tve  know  that  under  the  Old  Testament  dispensation,  the 
blood  ofChrist,  which  was  to  take  avvaj  sin  was  constant- 
ly represented  hy  the  spriiikhng  of  the  Mood  of  the  nu- 
merous sacrifices  which  were  ofFered.  I  need  not  point 
you  to  particular  passages.  'I'he  books  of  Moses  abound 
with  them.  In  tlie  epistle  to  the  Hebrews  the  blood  of 
Christ  is  called  "  the  blood  of  sprinkling  ;"  Heb.  xii.  24. 
And  Peter  also  speaks  "  of  the  sprinkling  of  the  blood  of 
.Jesus  Christ ;"  1  Pet.  i.  2.  As  therefore  baptism  repre- 
sents the  l)lood  of  Christ,  spiritually  sprinkled  on  our 
hearts,  tor  the  pardon  of  sin,  it  is  very  properly  and  ex- 
pressively performed  by  sprinkling.  The  prophet  Isaiah, 
speaking  of  Christ  and  gospel  times,  seemed  to  predict 
the  ordinance  of  baptism  by  sprinkling.  "As  many  (said 
lie)  were  astonished  at  thee  ;  (his  visage  was  so  marred 
more  than  any  man,  and  his  form  more  than  the  sons  of 
men  ;)  so  shall  he  sprinkle  many  nations;"  Is.  lii.  14,  IT). 
Ezekicl  also  seemed  to  predict  the  same,  when  speaking 
of  gospel  times  he  said,  "  Then  will  I  sprinkle  clean 
water  upon  you  and  ye  shall  be  clean  ;"  Ezek.  xxxvi. 
25. 

The  influences  of  the  Holy  Spirit,  which  is  the  other 
thing  signified  by  baptism,  are  also  frequently  represent- 
ed by  sprinkling  and  pouring.  The  Spirit  is  said  to  '•''come 
flown  like  rain  upon  the  mown  grass;  as  showers  that 
water  the  earth  ;*'  Ps.  Ixxii.  6.  And  in  the  epistle  to  the 
Hebrews  we  read,  "Let  us  draw  near  with  a  true  heart, 
liaving  our  hearts  sprinkled t\om  an  evil  conscience;"  Heb. 
X.  22. 

The  Scriptures  frequently  speak  of  baptism  with  the 
Holy  Ghost:  and  baptism  with  water  is  evidently  a  sign 
of  baptism  with  the  Holy  Ghost.  Just  before  his  ascen- 
sion, our  Saviour  promised  to  his  apostles,  "  Ye  shall  be 
baptized  with  the  Holy  Ghost,  not  many  days  hence;" 
Acts  i.  5.  This  promise  was  fulfiled  o[i  the  day  of  Pente- 
cost. Now  how  were  they  baptized  with  the  Holy  Ghost 
on  tliat  day  ?  We  learn  from  the  2d  chapter  of  the  Acts 
of  the  Apostles,  which  gives  an  account  otthat  baptizing, 
wliere,  in  one  place  the  Spirit  is  said  to  he  poured  out,  and 
in  another  shed  down.  And  in  the  10th  chapter  of  the 
Acts*  where  we  have  an  account  of  Peter's  preaching 
in  the  house  of  Cornelius,  it  is  recorded,  "While  Peter 
yet  spake  these  words,  the  Holy  Ghost  fell  on  all  them 


446  SERMON    XCVII. 

which  heard  the  word.  And  they  of  the  circumcision 
which  believed,  were  astonished  as  many  as  came  with 
Peter,  because  that  on  the  Gentiles  also  was ^jow/ec/ o«^ 
the  gift  of  the  Holy  Ghost  ;  Acts  x.  44,  45.  From  all 
these  texts,  it  is  evident  that  the  things  signified  1  y  bap- 
tism, are  very  frequently  expressed  by  sprinkling,  and 
pouring;  and  indeed  they  are  far  more  frequentlj'  ex- 
pressed by  these  terms  than  by  any  which  signily  immer- 
sion ;  and  hence  we  conclude  that  the  sign  is  properly 
performed  by  sprinkling  or  pouring. 

And  i  would  observe  further,  that  these  are  by  far  the 
most  expedient  modes,  as  they  are  adapted  to  all  ages,  to 
all  situations,  to  all  circumstances,  to  all  countries,  and 
to  all  seasons,  which  the  mode  of  immersion  is  not. 

And  further  I  would  ask  the  question,  if  uone  but  those 
who  have  been  immersed  are  truly  baptized,  is  il  .1  all 
probable,  that  God  would  bless,  as  he  does,  those,  who 
on  this  principle  neglect  the  ordinance  of  baptism,  which 
is  so  frequently  enjoined  ?  There  can  be  no  question, 
but  the  Lord  blesses  with  the  things  signified  by  baptism, 
many  of  those  societies,  which  only  sprinkle  or  pour,  as 
much  at  least,  as  he  does  those  which  immerse.  They  have 
the  testimony  of  God  in  the  saving  blessings  which  he  be- 
stows that  he  approves  of  their  mode.  Look  at  the  fre- 
quent and  extensive  revivals  of  religion,  with  which  our 
church  has  been,  blessed  ?  And  would  God  so  greatly 
bless  us,  if  we  are  all  living  in  the  constant  neglect  of  a 
very  important  ordinance,  and  have  no  visible  connexion 
with  his  covenant  ?  Our  brethren  may  disown  us,  and 
refuse  to  hold  communion  with  us,  because  in  their  esti- 
mation we  are  unbaptized  persons,  aliens  from  the  com- 
monwealth of  Israel  and  strangers  from  the  covenants  of 
promise  ;  but  the  Lord  has  given  the  best  of  testimonies 
that,  he  owns  us  as  a  part  of  his  church,  by  the  Hol^  Spirit 
which  he  hath  given  us.  I  ask  again  brethren,  is  it  possi- 
ble that  the  long  list  of  eminent  saints  who  have  been 
greatly  useful  in  the  world,  in  promoting  the  cause  of 
Christ,  and  who  were  admitted  to  intimate  communion 
with  him,  were  unbaptized  persons,  and  did  not  belong 
to  his  church  on  earth  ?  Were  such  men  as  Owen,  and 
Baxter,  and  Flavel,  and  Watts,  and  Doddridge,  ruul.New- 
ton,  uid  Scott,  and  Edwards,  and  Dickinson,  and  Dnvies, 
and  thousands  of  olhers  like  them,  unbaptized  persons, 


INFAP?T    BAPTISM.  447 

^nd  without  a  standing  in  the  church  of  Christ  on  earth  ? 
It  cannot  be. 

Eut  enough  has  been  said  to  convince  every  unprejudi- 
ced mind,  that  immersion  is  not  essentially  necessary  to 
baptism  ;  but  thnt  it  is  rightly  performed  by  sprinkling, 
pouring,  or  washing.  If  immersion  were  necessary  to  the 
validity  of  such  an  important  ordinance,  we  might  cer- 
tainly expect  a  '  thus  saith  the  Lord',  for  it ;  but  none  can 
be  produced.  The  original  word  signifies  any  kind  of 
washing.  No  example  can  be  produced  in  Scripture, 
froiu  which  it  certainly  appears,  that  immersion  was  used, 
while  there  are  examples  in  which  the  probabihty  is  that 
it  was  not  used.  The  things  signified  by  baptism  are 
more  frequently  represented  by  sprinkling  and  pouring 
than  in  any  other  way.  God  has  eminently  blessed  those 
who  use  pouring  and  sprinkling.  And  these  are  modes 
which  are  best  adapted  to  all  circumstances.  Hence  we 
conclude,  that  while  baptism  is  rightly  performed  by  im- 
mersion, it  is  also  rightly  performed  by  pouring  or  sprink- 
ling ;  and  that  the  latter  are  the  more  expedient 
modes. 


SERMON  XCVIII. 

INFANT    BAPTISM. 

Matthew  XXVIII.  19. 

*'  Go  ye  therefore  and  teach  all  nations^  bapfhing  them  in 
the  naiiu  of  the  Father^  and  of  the  Son,  and  of  the  Holy 
Ghost:' 


On  the  last  Sabbath  we  attended  to  the  general  nature 
©f  baptism,  and  the  mode  in  which  it  is  rightly  adminis- 
tered. We  come  n«w  to  treat  of  the  proper  subjects  of 
this  ordinance.  Should  baptism  be  administered  only  to 
adults  ?  Or  ought  it  to  be  administered  nlso  to  intaiits  ? 
The  former  is  held  by  some.     But  we,  with  far  the  greater 


448  SERMON    XCVIll. 

part  of  the  christian  church,  affirm  the   latter,  and   ac- 
corclinglj  practice. 

The  object  at  present  is  to  prove  that  infants  ought  to 
be  baptized. 

And  here  it  may  be  proper  to  remark,  that  the  object 
is  only  to  establish  the  right  of  infants  in  general,  without 
intending  to  intimate,  that  all  infants  indiscriminately, 
whatever  be  the  qualifications  of  parents,  have  this  right. 

The  right  of  infants  to  baptism  we  argue, 

From  infant  circumcision.  Circumcision  was  a  seal  of 
the  covenant  which  God  made  with  Abraham.  This  was 
the  covenant  of  grace.  Infants  of  eight  days  old,  were 
admitted  to  circumcision,  and  thus  were  introduced  to  a 
visible  standing  in  the  covenant  of  grace.  Baptism  has 
come  in  the  room  of  circumcision  ;  and  therefore  should 
be  applied  to  the  same  subjects,  unless  a  command  to  the 
contrary  can  be  produced.  This  cannot  be  done.  And 
therefore  infants  are  to  be  baptized.  The  correctness  of 
this  reasoning,  and  of  the  conclusion  drawn  from  it,  I  will 
now  proceed  to  show. 

The  first  point  to  be  settled  and  one  of  great  import- 
ance on  this  subject  is,  was  the  covenant  which  God 
made  with  Abraham,  the  covenant  of  grace  }  What  re- 
lates to  this  covenant  we  have  contained  in  the  12th, 
13th,  15th,  17th,  and  22nd  chapters  of  Genesis.  The 
passages  are  too  long  to  quote  in  this  place.  In  this  cov- 
enant God  made  several  promises  to  Abraham  and  his 
seed.  These  promises  on  examining  the  chapters  just 
mentioned,  we  find  may  be  reduced  to  the  following  par- 
ticulars, viz.  that  Abraham's  name  should  be  great ;  that  he 
should  be  a  great  blessing ;  that  God  would  bless  them  that 
blessed  him,  and  curse  them  that  cursed  him ;  that  he 
should  have  a  numerous  seed  ;  that  when  in  bondage  in 
Egypt  they  should  be  delivered  therefrom  :  that  thcj 
should  inherit  the  land  of  Canaan,  and  be  powerful  pos- 
sessing the  gates  of  their  enemies  ;  that  he  would  be  A- 
braham's  shield  and  exceeding  great  reward,  his  God 
and  the  God  of  his  seed  ;  and  that  in  him  and  his  seed  all 
the  families  and  nations  of  the  earth  should  be  blessed. 
Such  were  the  promises  of  the  covenant  made  with  Abra- 
ham. • 

In  this  covenant  we  assert  was  contained  the  covenant 
of  grace.     It  is  true,  some  of  these  promises   related  io 


IWANT   BAPTISM.  4i9 

temporal  blessings.  Of  this  nature  were  the  promises  of 
a  numerous  seed,  their  deliverance  from  Egyptian  bon- 
dage, their  inheriting  the  land  of  Canaan,  and  their  pos- 
sessing the  gates  of  their  enemies.  But  even  these  prom- 
ises had  a  connexion  with  the  covenant  of  grace.  And 
although  some  say,  we  tind  nothing  of  the  covenant  of 
grace  in  the  whole  of  the  Abrahamic  covenant;  yet,  per- 
haps, there  was  not  a  promise  in  that  covenant,  which 
had  not  a  reference  to  the  covenant  of  grace.  Even  those 
promises,  in  tliis  covenant,  which  we  allow  to  have  been 
of  a  temporal  nature,  were  promises  of  the  covenant  of 
grace,  in  like  manner,  as  under  the  New  Testament,  god- 
liness has  the  promise  of  the  life  that  now  is.  Besides, 
the  promise  of  a  numerous  progeny,  as  will  be  shown  pres- 
ently, looked  further  than  the  natural  seed  of  Abraham  ; 
embracing  also  the  spiritual  seed  of  Christ,  who  was  ac- 
cording to  the  flesh,  the  Seed  of  Abraham.  Also  the  land 
of  Canaan,  though  a  temporal  blessing,  was  given  to  be 
the  dwelling  place  of  the  church,  that  it  might  be  separa- 
ted from  the  world  ;  and  to  be  to  the  spiritual  seed  a  type, 
and  an  earnest  of  the  heavenly  inheritance.  The  deliver- 
ance from  Egyptian  bondage  was  not  merely  the  deliver- 
ance of  Israel  considered  as  a  nation  ;  but  also  and  more 
especially  as  the  church  of  God.  And  the  seed  possess- 
ing the  gat^s  of  their  enemies,  may  refer  to  the  victories 
of  the  church,  as  well  as  of  Israel  considered  as  a  nation. 
And  in  fact,  it  does  appear,  that  instead  of  there  being 
nothing  spiritual  in  the  covenant  made  with  Abraham,  the 
principal  and  ultimate  meaning  of  every  word  in  that  cov- 
enant was  spiritual ;  and  every  word  was  connected  with 
the  carrying  on  of  the  great  plan  of  redemption  through  a 
Saviour  to  come. 

But  let  us  attend  more  particularly  to  the  proof  of  the 
proposition,  that  the  covenant  made  with  Abraham,  was 
not  a  mere  national,  and  temporal  covenant,  containing 
only  temporal  promises  of  national  or  individual  blessings; 
but  that  i.it  contained  promises  of  spiritual  and  eternal 
blessings,  and  was  really  the  covenant  of  grace. 

1.  One  of  the  promises  of  the  covenant  made  with  A- 
braham  was,  that  he  should  have  a  numerous  seed.  This 
promise  we  have  contained  in  the  following  passages. 
Gon.  xii.  2 ;  "I  will  make  of  thee  a  great  nation."  Gen. 
xiii.  I  (3 ;  "I  will  make  thj  seed  as  the  dust  of  the  earth  :  so 
VOL.  If.  57 


450  SERMON  xcviir. 

that  if  a  man  can  number  the  dust  of  the  earth,  then  shali 
thy  seed  also  be  numbered."    Gen.  xv.  5 ;  "And  he  brought 
him  forth  abroad,  and  said,  look  now  totVard  heaven,  and 
tell  the  stars,  if  thou  be  able  to  number  them:  and  he 
said  unto  him  so  shall  thy  seed  be."     Gen.  xvii.  2,  4,  5,  6 ; 
*'I  will  multiply  thee  exceedingly — thou  shalt  be  a  father 
of  many  nations.     And  I  will  make  thee  exceeding  fruit- 
ful, and  1  will  make  nations  of  thee  and  kings  shall  come 
out  of  thee."     And  Gen.  xxii.  17  ;  "In  multiplying  I  will 
multiply  thy  seed  as  the  stars  of  the  heaven,  and  as  the 
sand  which  is  upon  the  sea  shore."     These  were  the  pro- 
mises of  the  covenant,  respecting  the   numerous  seed   of 
Abrahim.     These  promises   were  literally  fulfilled;  for 
the  natural  posterity  of  Abraham  were  very  numerous. 
Not  only  the  Israelites  ;  but  also   the   Ishmaehtes,  and 
Midianites,  and  Sabeans,  and  Shu  bites,  and  Ash  u  rites,  and 
Edomites  all  sprang  from  him.     But  the  promise  of  a  nu- 
merous seed  had   also  a  spiritual  meaning  ;  and  related 
to  a  numerous  seed  of  believers  in  Christ,  not  only  of  the 
natural  posterity  of  Abraham  ;  but  of  every  nation  under 
heaven,. who  have  come,   or  shall  yet  come  to  the  know- 
ledge of  the  truth  as  it  is  in  Jesus.     It  was  in  this  sense, 
especially  and    emphatically   that  God    promised  to  A- 
broham,  that   his  seed  should  be  as  the  stars  of  heav- 
en, and  as  the  sand  that  is  by  the  sea  shore.     For  this 
assertion  we   have   the  unquestionable   authority  of  the 
New  Testament.     Rom.  iv.  11,  \6,  17;  "That  he  might 
be  the  father  of  all  them    that   believe,  though  they  be 
not  circumcised.     Therefore  it   (that  is  the  promise)  is 
of  faith,  that  it  might  be  by  grace ;  to  the  end  that  the 
promise  might   be   sure  to  all  the  seed,  not  to   that  on- 
ly which  is  of  the  law  (that  is  the  Israelites)  but  to  that 
also  which  is  of  the  faith  of  Abraham,  who  is  the  father 
of  us  all,  as  it  is  written   (quoting   the  very  promise  of 
the  covenant  which  we  are  considering)  I  have  made  thee 
a  father  of  many  nations.     Also,  Gal.  iii,  9.  28,  29  ;  They 
•which  be  of  faith    are    blessed   with  faithful  Ahraham. 
There  is  neither  Jew  nor  Greek — ye  are  all  one  in  Christ 
Jesus.     And  if  ye  be  Christ's,  then  are  ye  also  Abraham's 
seed,  and  heirs  according  to  the  promise."     From  these 
texts  it  clearly  appears,  that  believers  of  every  nation,  as 
well  as  the  natural  posterity  of  Abraham,  were  intend  v^d 
H  the  promise  of  a  numerous  seed.     And  therefore  the 


INFANT    BAPTISM.  451 

covenant  made  with  Abraham  was  not  merely  a  national 
covenant  Irut  the  covenant  of  grace. 

2.  A  second  remarkable  promise  in  this  covenant  was, 
that  in  Abraham  and  his  seed  should  all  the  families  and 
nations  of  the  earth  be  blessed.  This  promise  we  have  in 
the  two  following  passages :  Gen.  xii.  3 ;  "In  thee  shall  all  , 
families  of  the  earth  be  blessed."  Gen.  xxii.  18;  "In  thy 
Seed  shall  all  nations  of  the  earth  be  blessed."  It  could 
not  be  true  in  any  other  than  a  spiritual  sense,  that  in  A- 
braham  and  his  Seed  should  all  the  families  and  nations  of 
the  earth  be  blessed  ;  for  the  temporal  blessings  promis- 
ed to  Abraham  never  have,  and  never  will  come  upon  all 
the  families  and  nations  of  the  earth.  This  promise  must 
be  understood  in  a  spiritual  sense,  as  having  a  particular 
reference  to  the  Messiah,  who  according  to  the  flesh  was 
to  spring  from  Abraham,  and  to  the  blessings  of  grace 
which  through  him  were  to  be  offered  and  extended  to  all 
natio.is.  For  the  earth  is  yet  to  be  filled  with  the  know- 
ledge of  the  Lord  and  of  his  grace  through  Christ ;  and 
then  will  all  the  families  and  nations  of  the  earth  be  bless- 
ed in  Abraham,  and  his  Seed  Christ.  The  New  Testa- 
ment has  placed  this  matter  in  a  clear  light,  and  unequiv- 
ocally favours  this  interpretation  of  the  promise  in  the 
Abrahamic  covetiant,  which  we  are  considering.  Peter 
preaching  to  the  Jews,  Acts  iii.  25  ;  made  use  of  this  pro- 
mise as  a  reason  why  they  should  accept  Christ  and  his 
gospel  ;  because  they  were  the  natural  descendants  of 
Abraham,  to  whom  more  especially  this  promise  was 
made  ;  and  thus  evidently  applied  it  to  Christ  and  his  gos- 
pel. "Ye  are  (said  he)  the  children  of  the  prophets, 
and  of  the  covenant  which  God  made  with  our  fathers, 
saying  unto  Abraham,  and  in  thy  Seed  shall  all  the  kind- 
reds of  the  earth  be  blessed."  And  on  this  account  it 
was  that  the  gospel  was  first  preached  unto  the  Jews,  as 
Peter  added  in  the  next  verse,  "Unto  you  first,  God  hav- 
ing raised  up  his  Son  Jesus,  sent  him  to  bless  you,  in  turn- 
ing away  every  one  of  you  from  his  iniquities."  Agaia 
that  the  promise  we  are  considering,  was  a  promise  ofa 
Saviour,  and  of  spiritual  blessings  through  him  is  unques- 
tionably proved  from  Gal.  iii.  8.  The  Scripture,  foreseeing 
that  God  would  justify  the  Heathen,  through  faith,  preach- 
ed before  the  gospel  unto  Abraham,  saying,  in  thee  shall 
all  nations  be  blessed.'*    Observe,  it  is  here  expressly 


452  SERMON    XCVIII. 

said,  that  the  gospelivas  preached  in  this  article  of  the  Abra- 
hamic  covenant,  "  In  thee  shall  all  nations  be  blessed." 
Again,  in  the  1 6th  verse  of  the  same  chapter  we  read, 
*' Now  to  Abraham  and  his  Seed  were  the  promises  made. 
He  saitK  not,  and  to  seeds,  as  of  many  ;  but  as  of  one, 
and  to  thy  Seed,  which  is  Christ^  Here  the  Seed  spoken 
of  in  the  Abrahamic  covenant  is  expressly  said  to  be 
Christ.  From  the  above  texts  it  is  clearly  evident,  that 
Christ  and  his  gospel  were  contained  in  the  Abrahamic 
covenant;  and  if  so,  most  assuredly  it  was  the  covenant 
of  grace. 

3.  Another  remarkable  promise  of  the  Abrahamic  cov- 
enant was,  thatGod  would  be  Abraham's  God,  and  the  God 
of  his  seed.     This  promise  we  have  contained,  Gen.  xvii. 
7,  8;  "I  will  establish  my  covenant  between  me  and  thee, 
and  thy  seed  after  thee,  in  their  generations,  for  an  ever- 
lasting covenant ;  to  be  a  God  unto  thee,  and  to  thy  seed  after 
'thee.     And  I  will  give    unto  thee,  and    to    thy  seed  after 
thee,  the  land  wherein  tliou  art  a  stranger,  all  the  land  of 
Canaan,  for  an  everlasting  possession  ;  and  /  ivill  be  their 
God.^''    'J  his  promise  of  the  Abrahamic  covenant,  that  God 
would  be  Abraham's  God,  and  the  God  of  his  seed,  was  a 
promise  not  merely  of  earthly  good  things  ;  but  of  spiritu- 
al and  eternal  blessings.     For  we  find  in  the  New  Testa- 
ment, that  this  promise  is  the  sum  of  all  the  blessings  pro- 
mised in  the  covenant  of  grace.     Agreeably  to  this  the 
Apostle,  Heb.  viii.  10,  speaking  of  the  New  Testament 
dispensation  of  the  covenant  of  grace,  said,  quoting    the 
words  of  Jeremiah,  "This  is  the  covenant  that  I  will  make 
with  the  house  of  Israel  after  those  days,  saith  the  Lord  ; 
I  will  put  my  laws  into  their  mii  d,  and  write  them  in  their 
hearts:  '•'•  Jind  I  ivill  be  to  them  a  God.''"'     That   the   cove- 
nant of  grace  is  meant  in  this  passage  is  unquestionable  : 
but  the  sum  of  the  blessings  of  this  covenant,  are  here  in- 
cluded in  the  promise,   "I  will  be  to  them  a  God."     And 
Rev.  xxi.  3  ;  the  whole  sum  of  spiritual  and  eternal  bles- 
sings  are   thus  expressed,  "God   himself  shall   be  with 
them,  and    be  their  God."     And  indeed  a  greater  good 
than  this  cannot  possibly   be   promised  ;  for   if  God   be 
ours,  every  other   blessing  must  be  ours.     P^ut  that  this 
promise,  in  the  Abrahamic  coven,     ,  '-efe^red  to  spiritual 
and  eternal  blessings,  further   app-    ^   frouj  the  applica- 
tion of  it  by  the  Apostle,  Heb.  xi.  16;  where  speaking  of 


INFANT    BAPTISM.  453 

the  natural  seed  of  Abraham  that  died  in  fnith  he  said, 
*vBut  now  they  desire  a  better  country,  that  is  an  heaven- 
ly :  wherefore  God  is  not  ashamed  to  be  called  their  God.'''' 
This  text  certainly  teaches  us,  that  God  was  called  the 
God  of  the  natural  seed  of  Abraham  of  wiiom  the  Apostle 
here  spoke,  in  a  higher  sense,  than  as  a  political  head,  or 
a  temporal  benefactor.  But  with  the  unprejudiced  mind 
the  exposition  which  our  Saviour  gave  of  this  promise, 
■when  he  proved  from  it  to  the  Sadducees,  the  resurrec- 
tion of  the  dead  and  a  future  state  of  blessedness,  must 
place  this  matter  beyond  doubt ;  *'  But  as  touching  the 
resurrection  of  the  dead  (said  he)  have  ye  not  read  that 
^vhich  was  spoken  unto  you  by  God,  saying,  I  am  the 
God  of  Abraham,  and  the  God  of  Isaac,  ai.d  the  God  of  Ja- 
cob.^ God  is  not  the  God  of  the  dead  but  of  the  living;" 
Mat.  xxii.  31,  32. 

It  is  objected  to  the  interpretation  which  we  have  giv- 
en and  endeavoured  to  establish,  of  this  promise,  that  if  it 
imported  that  God  would  be  the  everlasting  God  of  A- 
braham  and  his  seed,  it  would  imply  that  all  the  natural 
seed  of  Abraham  were  saved  ?  To  this  I  answer;  it  is 
evident  that  the  seed  is  to  betaken  in  a  restricted  sense: 
for  although  Abraham  had  many  children,  yet  the  Lord 
said  to  him,  "In  Isaac  shall  thy  seed  be  called;"  Gen.  xx. 
12.  Esau  was  afterwards  cast  off,  and  the  promise  re- 
stricted to  Jacob  and  his  children.  And  theApostle  hath 
told  us,  "  They  are  not  all  Israel,  which  are  of  Israel ;" 
Rom.  ix.  6.  In  which  he  restricted  the  promise  in  its  sa- 
ving application  to  the  believing  seed  of  Jacob.  The  ob- 
jection therefore  will  not  lie  against  what  has  been  said. 

The  import  of  the  promise,  "  i  will  be  the  God  of  your 
seed,"  I  suppose  to  be  this,  that  God  covenanted  to  be  the 
everlasting  God  of  all  the  believing  seed  of  Abraham; 
and  further  that  he  would  keep  up  his  church,  among  the 
natural  circumcised  seed  of  Abraham,  in  the  line  of  Isaac 
and  Jacob,  until  Christ  should  come  and  be  externally  in 
a  spiritual  sense  their  God,  in  the  same  sense  as  he  is  vis- 
ibly the  God  of  every  professor  of  religion  under  the  New 
Testament;  and  further  that  he  would  keep  up  among 
the  natural  circumcised  seed,  a  spiritual  believing  seed, 
to  which  he  would  be  really,  and  in  the  hig'iest  sense  a 
God,untilChrist  the  eminent  Seed  s'.iould  come,<o  whom  as 
the  Seed  of  Abraham  according  to  the  flesh,  the  promises 


454  SERMON  XCVllI, 

were  more  especially  made  and  through  hitn  to  all  be- 
lievers his  spiritual  seed.  This  exposition  appears  to  be 
agreeable  to  the  reasoning  of  the  apostle  in  the  Oth,  lOtli, 
and  1 1  th  chapters  of  the  epistle  to  the  Romans. 

Review  now  what  has  been  said  to  illustrate  the  nature 
of  the  promises  of  the  Abrahamic  covenant,  and  then  say, 
was  not  this  covenant  of  a  spiritual  nature  ?  It  has  been 
shown  from  the  New  Testament,  that  the  promise  of  a  nu- 
merous seed,  related,  not  only  to  the  natural  posterity  of 
Abraham ;  but  also  to  believers  in  Christ ;  that  Christ  was 
promised  in  this  covenant,  and  that  the  blessings  of  it 
llowed  through  him  ;  that  the  gospel  of  salvation  through 
Christ  was  preached  in  this  covenant ;  and  that  God  here- 
in engaged  to  be  the  everlasting  God  of  all  who  kept  it. 
The  passages  which  have  been  quoted  from  the  New 
Testament,  certainly  teach  us  these  things,  as  plainly  and 
unequivocally  as  language  can.  And  if  the  Abrahamic 
covenant  does  contain  such  promises,  the  conclusion  must 
follow,  that  it  was  not  a  mere  national  or  temporal  cove- 
nant, but  really  and  truly  the  covenant  of  grace. 

But  in  addition  to  the  arguments  which  have  already 
been  adduced,  the  New  Testament  furnishes  further  evi- 
dences of  this  truth.  Zacharias  the  father  of  John  the 
Baptist,  filled  with  the  Holy  Ghost,  spake  of  the  appear- 
ance of  the  Saviour,  and  salvation  through  him,  as  the 
mercy  pro^nised  to  the  fathers,  and  the  substance  of  God's 
holy  covenant,  the  oath  which  he  sware  to  Abraham'; 
Luk.  i.  67 — 73.  Christ  and  salvation  through  him  were 
therefore  included  in  the  Abrahamic  covenant. 

Again,  the  Apostle  testified  that  believers  in  Christ 
"are  '- braham's  seed,  and  heirs  according  to  the  pro- 
mise ;"  Gal.  iii.  29.  What  promise  did  the  apostle  here 
mean  ?  Most  assuredly  not  the  possession  of  the  land  of 
Canaan,  nor  any  other  of  the  temporal  blessings,  promis- 
ed to  Abraham  and  his  natural  seed.  The  promise  made 
to  Abraham  and  hisseed  of  which  believers  are  heirs, 
must  be  spiritual ;  and  therefore  such  promises  were  con- 
tained in  the  A  brahamic  covenant,  and  , consequently  it 
was  the  covenant  of  grace. 

Again,  we  read  Gal.  iii.  17,  that  the  covenant  made 
witij  Abrnhf^m  was  confirmed  of  God  in  Christ.  But  as- 
suredly such  a  covenant  can  be  none  other  than  the  cov- 
enant of  grace. 


INFANT    BAPTISM,  455 

nd  further,  circumcision  which  was  a  seal  of  the  A.- 
brahamic  covenant,  was,  according  to  the  apostle,  Rom. 
iv.  11,  '■'■  a'seal  of  the  righteousness  of  faith."  "And  he 
(that  is  Abraham)  received  the  sign  of  circumcision,  a 
s-eo/ofthe  righteousness  of  the  faith  w^iich  he  had  yet  being 
uncircumcised."  By  the  righteousness  of  faith  must  be 
meant,  the  righteousness  of  Christ  received  by  faith. 
Consequently  the  righteousness  of  faith,  or  the  righteous- 
ness of  Christ  received  by  faith,  was  included  in  the  A- 
brahamic  covenant,  of  which  circumcision  was  the  seal, 
and  therefore    this  covenant  was  the  covenant  of  grace. 

From  all  that  has  been  said  we  now  confidently  draw 
the  conclusion,  that  the  covenant  made  with  Abraham 
was  the  covenant  of  grace. 

This  covenant  was  the  basis  of  the  Old  Testament 
church.  Yea,  on  this  covenant  does  the  New  Testament 
church  now  stand.  Believers  under  the  New  Testament 
dispensation  are,  in  Christ,  the  spiritual  seed  of  Abra- 
ham and  heirs  according  to  the  promises  of  this  cove- 
nant. Abraham  is  the  father  of  all  them  that  believe, 
whether  Jew  or  Gentile,  and  in  this  covenant  was  he  con- 
stituted such.  This  is  the  covenant  from  which,  as  the 
apostle  teaches,  Rom.  xi,  17,  &c.  the  Jews  have  been  bro- 
ken off  through  unbelief,  and  into  which  the  Gentiles 
have  been  graffcd  by  faith.  The  church  has  always 
been  one,  and  so  has  the  covenant  of  grace.  1  he  same 
church,  the  same  covenant  of  grace,  and  the  same  way 
of  salvation  existed  before  the  incarnation  of  Clirist  a^ 
since.  The  ditFerences  in  different  ages  has  only  been 
in  the  manner  of  dispensirig  the  same  grace  of  God. 

Of  the  Abrahamic  covenant,  which  we  have  proved 
to  be  the  covenant  of  grace,  circumcision  was  the  sign  and 
seal.  Tiius,  Gen.  xvii.  10,  11,  13,  it  is  called  the  covenants 
by  which  must  be  meant  a  sign  and  seal  of  the  covenant; 
and  it  is  also  called  a  token  of  the  covenant.  The  apostle 
has  taught  the  same,  Rom.  iv.  11 ;  "He  (that  is  Abiaham) 
received  the  siirn  of  circumcision,  a  .sea/ of  the  righteous- 
ness of  the  faith  wliich  lie  had."  Hence  it  is  evident, 
circumcision  was  a  sign  and  seal  of  the  Abrahamic  cove- 
nant. To  have  a  visible  standing  in  this  covenant,  it  was 
necessary  to  be  circumcised.  For  we  read  Gen.  xvii.  13, 
14  ;  '-My  covenant  shall  be  in  your  flesh  for  an  everlasting 
<'ovenant.     And  the  uncircumcised  man  child,  whose  flesh 


456  SERMON   XCVIII. 

of  his  foreskin  is  not  circumcised,  that  soul  shall  be  cut 
of!  liom  his  p  cple  ;  he  hath  broken  my  covenant."  Cir- 
cumcision then  was  necessary  to  a  visible  standing  in  the 
Aijrahamic  covenant,  and  therefore  in  the  covenant  of 
grace,  and  the  church  of  God  ;  and  those  who  received  it, 
had  a  visible  standing  in  the  covenant  of  grace. 

Now  who  were  the  subjects  of  this  ordinance?  this 
sign  and  seal  of  the  covenant  of  grace  ?  Read  the  divine 
command  on  this  su!  ject.  Gen.  xvii.  10,  12, 14  ,  "  This  is 
my  covenant  which  ye  shall  keep  between  me  and  you  ; 
and  thy  seed  after  thee  ;  every  man  child  among  you 
shall  be  circumcised.  And  he  that  is  eight  days  old  shall 
be  circumcised  among  you,  every  man  child  in  your 
generations.  And  the  uncircumcised  man  child — that 
soul  shall  be  cut  off  from  his  people  ;  he  hath  broken 
my  covenant.  Infants  of  eight  days  old  were  to  be  cir- 
cumcised, and  a  severe  penalty  w^as  threatened  in  case 
they  were  not.  The  conclusion  necessarily  follows, 
that  infants  once  had  a  right  to  the  initiating  sign  of 
the  covenant  of  grace,  the  seal  of  the  righteousness  of 
faith.  They  once  had  a  visible  standing  in  the  cove- 
nant of  grace  and  the  church  of  God. 

Our  time  requires  that  I  should  here  pause  for  the  pre- 
sent, God  willing  on  the  morning  of  the  next  Lord's  day» 
I  will  resume  and  finish  this  subject. 


SERMON  XCIX, 

INFANT    BAPTISM. 
MATTHEW  XX-t  III.  19. 

'*•  Go  ye  f  here  fore  and  teach  all  nations,  uaptizinff  ihci:i  tu 
the  name  of  the  Father,  and  of  the  Son.  and  of  the  Hoht 
Ghostr     '  ■  • 


On  the  last  Sabbath  morning  I  endeavoured    to  prove 
ihat  thecovoiuHjt.  wlsich  God  mnde  with   Abraham,  was 


INFANT    BAPTISM.  457 

the  covenant  of  grace.  This  is  a  point  of  primary  impor- 
tance, in  the  controversy  respecting  infant  baptism,  and 
therefore  I  have  been  the  more  particular  in  endeavouring 
fully  to  establish  it.  And  I  trust  it  has  been  established, 
to  the  satisfaction  of  every  unprejudiced  person  who  has 
attended  to  the  arguments  and  understood  them. 

We  shall  therefore  in  this  discourse  assume  it  as  an  es- 
tablished principle,  that  the  covenant  made  with  Abraham 
was  the  covenant  of  grace.  It  was  also  shown  in  the  dis- 
course alluded  to  on  this  subject,  that  circumcision  was  a 
sign  and  seal  of  the  Abrahamic  covenant,  and  therefore 
a  sign  and  seal  of  the  covenant  of  grace  ;  and  that  infants 
of  eight  days  old,  were,  by  the  express  command  of  God, 
circumcised,  and  thus  introduced  into  a  visible  standing 
in  the  covenant  of  grace. 

The  next  point  which  claims  our  attention  is,  has  bap- 
tism come  in  the  room  of  circumcision  ? 

Circumcision  has  undoubtedly  been  abrogated.  From 
its  very  nature,  as  being  by  the  shedding  of  blood,  typical 
of  the  blood  of  Christ  vv  hich  was  to  be  shed,  it  was  proper 
that  it  should  cease  to  be  a  seal  of  the  covenant,  when  he 
had  actually  appeared,  and  shed  his  blood  to  make  a- 
tonement  for  sin.  And  it  is  abundantly  evident,  especial- 
ly from  the  writings  of  Paul,  that  it  was  done  away,  and 
ceased  to  be  a  seal  of  the  covenant,  under  the  New  Tes- 
tament. Baptism  was  instituted  to  be  a  sign  and  seal 
of  the  covenant  of  grace  under  the  New  Testament ;  and 
that  it  came  in  the  room  of  circumcision,  we  prove  by  the 
following  arguments. 

1.  They  were  both  initiating  rites.  Circumcision  for- 
merly introduced  the  subject  into  a  visible  standing  in 
God's  covenant  and  church,  and  was  the  evidence  of  such 
standing.  The  same  is  the  case  now  with  respect  to  bap- 
tism. 

2.  The  signification  of  both  ordinances  is  the  same,  ex- 
cept in  those  points  in  which  the  diflference  of  dispensa- 
tion required  a  dillerence.  Both  signify  the  guilt  and 
pollution  of  the  subject ;  and  both  represent  the  blood 
of  Christ,  and  justification  by  faith  in  his  blood.  Circum- 
cision was  a  seal  of  the  righteousness  of  faith  ;  and  we 
are  baptized  in  the  name  of  Christ,  for  the  remission  of 
eiins  which  is  through  faith  in  his  blood.  Circumcision  re- 
presented regeneration  and  sanctification,  or  the  cutting 

VOL.  !J.  58 


Ij8  sermon  Xcix. 

off  the  body  of  sin  ;  and  agreeably  to  this  we  read  of  a 
circumcision  of  heart,  by  which  is  evidently  meant  regen- 
eration and  sanctification.  Baptism  undoubtedly  repre- 
sents the  same  or  a  cleansing  from  the  ppllution  of  sin. 
Since  therefore  the  one  was  instituted  on  the  abrogation 
of  the  other,  and  occupies  the  same  place  in  the  covenant, 
and  signifies  the  same  things,  is  it  not  a  just  conclusion 
that  it  has  come  in  its  room  ? 

3.  Further,  that  baptism  has  come  in  the  room  of  cir- 
cumcision, appears  from  the  following  passage^  Col.  ii.  11, 
12.  "In  whom  also  (that  is  Christ)  ye  are  circumcised 
■with  the  circumcision  made  without  hands,  in  putting  off 
the  body  of  the  sins  of  the  flesh  by  the  circumcision  of 
Christ :  Buried  with  him  in  baptism,  wherein  also  ye 
are  risen  with  him,  through  the  faith  of  the  operation  of 
God,  who  hath  raised  him  from  the  dead."  In  this  pas- 
sage  the  apostle  identifies  the  two  ordinances,  and  repre- 
sents regeneration  and  sanctification  by  them  both,  and 
uses  the  terms  circumcision  and  baptism  indiscriminate- 
ly ;  whence  we  again  infer  that  since  the  former  has  been 
done  away,  the  latter  has  come  in  its  room. 

4.  The  same  may  be  argued  from  the  consideration 
that  Christ  came  to  enlarge.,  and  not  to  take  away  or  abridge 
the  privileges  of  the  church  ;  and  circumcision  was  a 
pri>  ilege,  as  we  learn  from  the  answer  which  the  apostle 
gave  to  the  question,  "  What  profit  is  there  of  circumcis- 
ion }  much  every  way  ;"  Rom.  iii.  1,2.  Since  then  cir- 
cumcision was  a  privilege  and  has  ceased,  if  nothing  has 
come  in  its  room,  Christ  has  abridged  the  privileges  of 
the  church,  which  is  contrary  to  the  whole  tenor  of  the 
New  Testament. 

From  all  these  considerations  we  draw  the  conclusion, 
that  baptism  nnder  the  New  Testament  dispensation  of 
the  covenant  of  grace  has  come  in  the  room  of  circumcis- 
ion under  the  old.  Both  are  initiating  ordinances,  both 
signify  and  seal  the  same  things,  they  are  identified  by  the 
apostle,  the  privileges  of  the  church  have  been  enlarged, 
and  circumcision  was  a  privilege,  and  in  addition  to  all 
these  the  one  ceased  about  the  time  the  other  was  institu- 
ted. 

Considering  this  point  now  as  established,  that  baptism 
fias  come  in  the  room  of  circumcision  as  a  seal  of  the  cov- 
enant of  grace,  the  consequence  will  follow,  that  baptism 


INFANT    BAPTISM.  459 

is  to  be  appliecl  to  the  same  subjects  now,  as  circmncision 
was  ibrmerly,  unless  we  can  find  a  direction  of  God  in  his 
word  forbidding  it.  For  the  change  of  the  seal  does  not 
affect  the  covenant  or  the  subjects.  As  for  instance 
should  the  leader  of  an  army  see  proper  to  change  the 
nnilbrm  of  his  soldiers,  or  the  badge  by  which  they  had 
been  distinguished  as  his — there  would  be  no  necessity 
of  pointing  out  who  should  wear  it.  The  same  persons 
who  had  been  entitled  to  wear  the  old  badge,  would  of 
course  wear  the  new  one,  unless  they  were  forbidden. 
In  like  manner  when  our  Saviour  instituted  baptism  as  the 
ordinance  of  admission  into  his  vis^Dle  church,  and  gave 
to  his  apostles  the  commission  contained  in  our  text;  there 
was  no  necessity  that  he  should  point  out  the  subjects  of 
this  ordinance,  unless  he  intended  to  take  away  the  right 
of  admission  into  his  visible  church  from  some  who  had 
before  possessed  it.  For  the  apostles  would  of  course 
apply  the  new  seal  to  the  same  description  of  persons  as 
had  before  received  the  old.  As  under  the  old  dispensation 
the  proselytes  who  were  received  into  the  church  from 
the  (jentile  world,  had  first  to  be  taught  the  nature  of  the 
Jewish  religion,  and  to  profess  their  faith  in  it,  before  they 
could  be  circumcised  and  admitted  to  a  standing  in  the 
church  ;  but  being  circumcised  and  admitted  themselves, 
their  children  were  entitled  of  course — so  the  apostles 
when  commissioned  to  baptize,  would  naturally,  unless 
forbidden,  pursue  the  same  course.  They  would  first 
teach  the  nature  of  the  christian  dispensation,  and  those 
adults  who  professed  to  believe  in  it  they  would  baptize, 
and  then  apply  the  seal  to  their  children  of  course,  as 
comii]g  in  with  them. 

It  does  not  lie  upon  us  to  prove  that  there  is  an  express 
command  in  the  New  Testament  for  infant  baptism  ;  but 
upon  those  who  deny  infant  baptism,  to  prove  that  it  is 
forl)idden  ;  and  until  this  is  done  the  argument  for  infant 
baptism  from  infant  circumcision  will  remain  unshaken. 
For  infants  once  had  a  visible  standing  in  the  church  and 
the  covenant  of  grace.  This  right  was  given  to  them  by 
God  himself;  and  none  but  God  has  a  right  to  take  it  a- 
way.  Has  he  then  taken  away  this  right  ?  Has  he  for- 
bidden children  to  be  any  more  introduced  to  a  visible 
standing  in  the  church  ?  Where  is  this  prohibition  con- 
tained ?  In  what  part  of  the  New  Testament  ?  It  can- 
not be  found. 


460  SERMON    XCIX. 

The  silence  of  the  New  Testament  is  urged  as  a  grand 
argument  against  infant  baptism.  But  this  silence  so  far 
from  being  against,  is  altogether  in  favour  of  infant  bap- 
tism. If  children  of  parents  in  visible  covenant,  were  to 
have  continued  unto  them,  under  the  New  Testament  dis- 
pensation.the  privilege  of  admission  to  a  visible  standing  in 
God's  chnrch  and  covenant,  which  they  had  enjoyed  from 
the  time  of  Abraham,  there  was  no  necessity  that  a  single 
word  should  be  said  about  it.  For  the  initiating  seal  or 
baptism  would  of  course  be  applied  to  them  as  circum- 
cision had  formerly  been.  But  if  on  the  other  hand,  chil- 
dren who  had  long  onjoyed  the  right  to  have  the  seal  of 
God's  covenant  applied  to  them,  were  on  the  introduction 
of  the  New  Testament  dispensation  to  be  deprived  of  this 
right,  then  there  would  have  been  great  need,  and  it  was 
of  high  importance  that  this  should  have  been  clearly  and 
explicitly  made  known,  and  left  on  record,  by  the  great 
Head  of  the  church,  in  his  word.  And  we  cannot  reason- 
ably suppose  it  would  have  been  omitted.  And  since  the 
New  Testament  has  no  where  said  a  word,  prohibiting 
the  initiating  seal  of  the  covenant  to  infants,  the  natural, 
just,  and  necessary  conclusion  is,  that  their  right  has  not 
been  taken  away,  but  that  they  still  retain  it,  and  there- 
fore ought  to  be  baptized. 

Will  it  be  objected  that  the  command  was,  repent^  be- 
lievei  and  be  baptized^  and  since  infants  are  incapable  of 
these  exercises,  that  therefore  this  amounts  to  a  prohibi- 
tion ?  This  is  a  very  popular  objection  against  infant  bap- 
tism ;  but  it  is  more  specious  than  solid.  Let  us  give  the 
objection  its  full  force,  and  if  it  proves  any  thing,  it  will 
prove  too  much,  and  will  inevitably  lead  to  a  consequence 
which  the  objector  dares  not  admit.  We  find  every 
where  in  the  New  Testament,  repentance  and  faith  held 
up  as  essential  to  salvation.  "  Except  ye  repent,  ye  shall 
all  likewise  perish ;"  Luk.  xiii.  3.  "  He  that  believeth  not 
shall  be  damned  ;"  Mark  xvi.  16.  On  the  principle  of 
the  objector,  as  infants  are  incapable  of  exercising  repen- 
tance and  faith,  they  must  be  incapable  of  salvation.  This 
dreadful  consequence  follows  by  the  sime  reasoning,  by 
w  hich  he  proves  that  infants  should  not  be  baptized.  The 
Scriptures  say  repent  believe,  and  be  baptized,  infants 
cannot  repent  and  believe,  therefore  conclude  our  op- 
ponents, they  cannot  be  baptized,     The  same  course   of 


INFANT    BAPTISM.  4(J1 

reasoning  will  exclude  all   infants  from  salvation.     The 
Scriptures  say  repent,  believe,  and  be  saved,  infants  can- 
not repent  and  believe,  therefore  they  cannot  be  saved.  If 
the  reasoning  be  good  in  the  one  case,  it  is   good  in    the 
other.     Yea  the  conclusion  is  much  more  legitimate  from 
the  premises  in  the  latter  case  than  the  former;  because 
the  Scriptures  expressly  declare  that  without  faith  and  re- 
pentance there  can  be  no  salvation  ;  but  they  no  where 
say  that  those  who  have  not  faith  and  repentance  should 
not  be  baptized.     The  fact  is  that   in  both  these  cases, 
adults  are  meant.     When  the  Scriptures  tell  us  that  faith 
and  repentance  are  necessary  to  salvation,  they  mean  in 
those  capable  of  exercising  them,  viz.  adults.      Vnd  they 
mean  tlie  same  when  they  speak  of  faith  and  repentance 
as  qualifications  tor  baptism.     And  it  is  readily  conceded 
that  unbaptized  adults  have  no  right  to  baptism,  but    up- 
on a  credible  profession  of  faith  and  repentance.     That 
adults  to  whom  the  apostles  spake,  were  coqimanded    to 
repent,  believe,  and  be  baptized,  therefore  argues  nothing 
against  infant  baptism,  or  if  it  does  prove  any  thing,  inevi- 
tably proves  too  much.    For  the  argument  militates  equal- 
ly against  the  salvation  of  infants   as  against  their  bap- 
tism. 

We  confidently  assert  it  again,  that  the  New  Testa- 
ment, has  no  where  taken  away  the  right  of  infants  to  the 
initiating  seal  of  God's  gracious  covenant.  They  once 
were  judged  fit  subjects  of  the  seal  of  the  righteousness  oi 
taith,  and  had  a  right  to  have  it  put  upon  them ;  and  there- 
fore they  still  retain  it,  and  coiisequently  are  to  be  bap- 
tized. If  children  are  now  forbidden,  let  such  prohibi*^ 
tion  be  produced,  but  until  it  is  produced,  we  will  rejoice 
in  calling  God,  as  his  people  of  old  did,  our  God  and  the. 
God  of  our  seed. 

Here  we  might  with  safety  rest  the  cause  of  infant  bap- 
tism ;  but  we  have  additional  evidence  ot  the  truth  of  the 
doctrine.  The  New  Testament  not  only  does  not  say  one 
word  forbidding  infant  baptism ;  but  on  the  contrary  it 
gives  us  much  postive  evidence  in  its  favour.  If  the  New- 
Testament  had  been  entirely  silent^  the  just  conclusion  as 
bas  been  shown  would  be  that  infants  retained  their  right 
to  the  initiating  seal  ;  but  this  conclusion  is  strengthened 
by  what  is  said  in  the  New  Testament. 

From  the  whole  of  the   New  Testament,  it  is  evident 


462  SERMON  XCIX. 

the  privileges  of  the  church  have  been  enlarged.  Was  it 
a  privilege  of  the  Old  Testament  church  that  children 
were  admitted  to  the  seal  of  God's  gracious  covenant  ? 
The  saints  of  those  ages  esteemed  it  an  inestimable  pri- 
vileo^e  ;  and  the  Apostle  testified  that  it  was  a  great  pri- 
vileo^e,  profiting  much  every  wsy.  And  can  it  be  possible 
that  under  the  New  Testament  dispensation,  in  which  pri- 
vileges have  been  professedly  enlarged,  such  an  important 
one  has  been  taken  away  ?  Besides  what  reason  can  be 
given  why  the  privilege  should  be  taken  away  ?  Children 
have  now  as  much  need  of  an  interest  in  the  blessings  of 
God's  covenant,  as  they  had  of  old  ;  and  they  are  as  ca- 
pable now  of  receiving  baptism  as  they  once  were  of  re- 
ceiving circumcision.  Ihese  considerations  afford,  at 
least  presumptive  evidence,  that  God  intended  that  the 
initiating  seal  under  the  New  Testament  should  still  be 
applied  to  infants.  The  question  has  been  asked  what 
does  the  child  know  about  baptism,  and  what  benefit  can  it 
receive  from  a  transaction  of  which  it  is  entirely  ignorant  ? 
In  reply  it  may  be  asked,  what  did  the  Jewish  child  know 
about  circumcision  .f*  No  more  than  the  child  now  knows 
about  baptism,  and  yet  by  the  express  command  of 
God  it  was  circumcised  ;  and  this  circumcision  which  the 
child  received,  was  a  seal  of  the  righteousness  of  faith, 
and  baptism  is  no  more.  And  this  circumcision,  of  which 
the  child  was  entirely  ignorant,  profited  much  every  way; 
and  thefore  the  ignorance  of  the  child  respecting  its  bap- 
tism, at  the  time  of  receiving  it,  can  form  no  argument  a- 
gaiiist  the  propriety  of  administering  it. 

It  has  been  shown,  that  if  the  New  Testament  were  en- 
tirely silent,  it  would  be  an  invincible  argument  in  favour 
of  infant  baptism.  But  it  is  not  silent,  it  affords  positive 
evidence  in  our  favour. 

Our  Saviour  said,"  Suffer  little  childrenandforbid  them 
not  to  come  unto  me  ;  for  of  such  is  the  kingdom  of  heav- 
en ;"  Mat.  xix.  14.  By  the  kingdom  of  heaven  we  must  un- 
derstand, either  the  visible  church  of  Christ  in  this  world 
or  the  kingdom  of  glory  above.  Understood  in  either 
sense,  the  passage  affords  an  argument  in  favour  of  the 
baptism  of  infants.  For  if  they  are  fit  members  of  the 
church  on  earth,  undoublly  they  have  a  right  to  the  initi- 
ati!!g  seal,  or  baptism.  And  if  they  are  fit  to  be  members 
ot  the  church  of  the  first-born  in  heaven,undoubtedly  they 
are  tit  to  be  members  of  the  church  on  earth. 


INFANT    BAPTISM.    *^  463 

Again  Peter,  Acts  ii.  38,  39 ;  taught  that  the  privilege  of 
children  to  be  admitted  to  a  visible  standing  in  the  church 
was  not  taken  away,  but  continued  under  the  New  Tes- 
tament. And  he  urged  the  continuance  of  this  privilege 
as  a  reason  why  the  Jews  should  be  baptized.  The  Jews 
alarmed  under  his  preaching,  on  the  day  of  Pentecost  as- 
ked what  they  should  do  ?  ''  Peter  said  unto  them,  repent, 
and  be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ,for  the  remission  of  sins,  and  ye  shall  receive  the  gift 
of  the  Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your 
children.''''  The  Jews  were  very  jealous  of  the  privileges 
which  they  had  enjoyed  under  the  Old  Testament;  and  as 
appears  from  many  passages  of  the  New  Testament,  they 
were  very  much  attached  to  circumcision,  by  which 
their  children  were  introduced  to  a  visible  standing  in  the 
church  and  covenant  of  grace.  Peter  urged  them  to  em- 
brace the  gospel,  and  receive  the  new  seal  of  the  cov- 
enant, assuring  them  that  under  the  new  dispensation,  the 
promise  should  embrace  their  children  as  well  as  them- 
selves, as  it  had  done  under  the  old. 

Again,  an  argument  in  further  confirmation  of  the  right 
of  infants  to  baptism,  may  be  drawn  from  1  Cor.  7.  14; 
"  For  the  unbelieving  husband  is  sanctified  by  the  wife* 
and  the  unbelieving  wife  is  sanctified  by  the  husband  ;else 
were  your  children  unclean  ;  but  now  are  they  holy.''''  By 
holy  here,  must  be  meant,  not  an  internal  but  a  federal 
hohness,  or  a  relation  to  the  covenant,  in  virtue  of  the 
standing  of  the  believing  parent.  And  if  it  signifies  their 
relation  to  the  covenant  they  must  have  a  right  to  the  ini- 
tiating seal,  or  baptism. 

Again,  we  have  several  examples  in  the  New  Testa- 
ment, of  household  baptisms.  Lydia  and  her  household, 
the  jailer  and  all  that  were  his,  and  the  household  of  Ste- 
phanas, were  baptized.  It  is  true,  there  is  no  absolute 
certainty,  that  there  were  children  in  these  families  ;  hut 
it  is  highly  probable  there  were  in  some,  if  not  in  all  of 
them.  It  is  certainly  fir  more  probable  there  wore,  tisan 
that  there  were  not.  And  a  minister  in  the  present  day 
would  certainly  be  warranted,  hy  the  exam[)le  of  the  A- 
postle,  in  case  an  nnbaptized  head  of  a  fnmiiy  should  give 
him  evidence  of  fiith  in  Christ,  and  retjuest  baptism,  to 
baptize  him.  and  with  him  his  household,  even  though 
there   siiould  be  inlants    in  that   household.     For  Paul 


464  SERMON    XCIX. 

baptized  all  the  family  when  the  head  of  it  believed,  with-- 
out  telling  us  of  what  ages  the  family  were  composed. — 
And  why  may  not  we  do  the  same  ?  Yea  following  the  ex- 
ample of  the  apostle  are  we  not  bound  to  do  the  same  ? 

Again,  in  addition  to  all  the  evidence  which  has  been 
adduced  in  favour  of  infant  baptism,  we  have  the  testimo- 
ny of  the  history  of  the  church,  that  this  was  the  constant 
practice,  without  dispute,  for  many  hundred  years.  Per- 
mit me  to  quote  some  of  the  testimonies  of  the  primitive 
fathers  on  this  subject.  In  the  writings  of  Justin  Martyr 
who  lived  about  the  middle  of  the  second  century,  we 
find  the  following  passage,  "  We  have  not  received  the 
carnal  circumcision,  but  the  spiritual,  by  baptism  ;  and 
all  are  in  hke  manner  bound  to  receive  it,  as  formerly 
circumcision."  In  this  passage  he  evidently  supposed 
baptism  to  have  come  in  the  room  of  circumcision,  and 
that  therefore  it  ought  to  be  administered  to  the  same 
subjects.  Origen  who  lived  about  one  hundred  years  af- 
ter the  death  of  the  apostles,  declared  the  baptism  of  in- 
fants to  have  been  the  constant  practice  of  the  church.-— 
In  one  of  his  homilies  endeavouring  to  prove  the  doctrine 
of  original  sin,  he  used  their  baptism  as  an  argument. — 
"•Baptism  (said  he)  is  given  to  infants  for  the  remission  of 
sins;  but  wherefore  by  the  use  of  the  church,  are  they 
baptized,  if  they  have  no  need  of  remission?  Are  not  in- 
fants baptized,  because  that  by  the  sacrament  of  baptism, 
the  pollution  of  their  first  birth  may  be  taken  away." — 
Again,  he  said,  "  for  this  cause  the  church  received  a  tra- 
dition from  the  apostles  to  give  baptism  also  to  infants."* 
Observe  here,  there  appears  in  this  early  age  to  have  been 
no  dispute  about  the  right  of  infants  to  baptism  ;  the  prin- 
ciple is  assumed  as  universally  acknowledged,  and  ap- 
plied to  prove  another  doctrine.  About  fifty  years  after 
tiiis,  in  the  third  century,  a  question  was  proposed  by  one 
Fidus,  whctiiei'  baptism  ought  to  be  administered,  ac- 
cording to  the  law  of  circumcision,  on  the  eighth  day  ?*' 
Cyprian  of  Carthage,  convened  a  council  of  sixty  clergy-^ 
nici),  who  unanimously  decided  that  there  was  no  neces- 
sity to  delay  baptism  until  the  eighth  day,  but  that  it  might, 
bo  performed  sooner.  Here  again,  observe,  no  doubt  wa& 
expressed  concerning  the  right  of  infants  to  baptism:  but 
the  only  question  was,  whether  baptism  ought  to  be  ad- 
ministered on  the  same  day  as  circumcision  had  formerly 


INFANT    BAPTISM.  465 

been.  Ambrose  another  of  the  primitive  fatliers  declared 
that  the  "  baptism  of  infants  was  the  practice  of  the  apos- 
tles and  of  the  primitive  church  until  his  time."  In  the 
Writings  of  Gregory  Nazianzen  is  found  this  sentence, 
"  Baptism,  in  like  manner  as  circumcision,  may  be  per- 
formed on  the  eighth  day  ;  but  shouhl  not  be  neglected 
longer  than  the  second  or  third  year."  The  learned  and 
pious  Augustine  of  the  fifth  century,  in  his  writings  against 
the  Donatists  said,  "  If  any  ask  me  for  the  divine  authori- 
ty of  infant  baptism,  though  it  is  that  which  the  whole 
church  uses,  and  which  was  not  instituted  by  a  council, 
but  was  always  in  use,  he  is  answered,  it  is  believed  to 
be  none  other  than  that  which  was  delivered  by  the  a- 
postles.  Nevertheless  we  may  justly  estimate  how  much 
infant  baptism  profits  from  the  circumcision  which  God's 
ancient  people  received."  The  last  iristance  which  I 
shall  mention  is  from  the  same  Augustine  in  his  contro- 
versy with  Pelagius  who  denied  the  doctrine  of  original  sin, 
and  taught  that  infants  were  born  free  of  corruption.  Au- 
gustine opposed  this  error  of  Pelagius,  and  used  the  bap- 
tism of  infants,  as  an  argument  to  refute  it.  "  Infants  (said 
he)  are  by  all  christians  acknowledged  to  need  baptism, 
which  must  be  for  original  sin,  seeing  that  they  can  have 
no  other."  And  in  another  place,  "  Wherefore  are  they 
washed  with  thelaver  ofregeneration,if  they  have  no  pol- 
lution?" Though  Pelagius  felt  the  weight  of  this  argument, 
and  was  much  confounded  with  it,  yet  he  did  not  dare  to 
suggest  a  doubt  about  the  right  of  infants  to  baptism.  But 
when  some  ciiarged  him  with  a  denial  of  infant  baptism, 
as  a  consequence  of  his  doctrine,  he  denied  the  charge, 
and  answered,  "  Men  calumniate  me  with  a  denial  of  in- 
fant baptism,"  and  added,  "I  have  never  heard  infant  bap- 
tism denied  by  the  worst  heretics."  Pelagius  was  a  scho- 
lar and  a  great  traveller.  He  had  come  from  Britain,  and 
had  travelled  to  Rome,  Africa,  Egypt,  and  Jerusalem, 
and  yet  he  had  never  heard  any  one  deny  infant  baptism ; 
and  he  himself  dared  not  deny  it  though  it  operated  so 
much  against  his  favorite  doctrine. 

These  testimonies  teach  that  the  baptismof  infants  was 
universally  held  by  the  church  from  directly  after  the  a- 
postles'  days,for  many  hundred  years,  and  how  can  we  ac- 
coin\t  for  this,  except  we  admit,  that  the  primitive  church 
received  it  from  the  apostles  ? 
VOL.  n.  /)9 


466  SERMON    XCIX. 

Permit  me  before  I  close,  to  mention  one  other  consid- 
en»tion.  Baptism  is  essential  to  a  visible  standiig  in  the 
church  of  Christ  on  earth.  By  far  the  greater  part  of 
those  Avho  profess  to  belong  to  the  church  of  Christ  have 
received  baptism  In  their  infancy.  If  this  be  no  baptism, 
of  course,  they  do  not  belong  to  the  visible  church  of 
Christ.  And  accordingly  we  find,  that  the  m(,st  of  those 
who  deny  infant  baptism,  will  not  suffer  them,  however  ex- 
emplary their  lives  may  be,  to  commune  with  them.  I  ask  is 
it  probable  that  God  would  show  his  approbation,as  hehas 
done,  of  so  many  who  have  been  baptized  in  infancy,  if 
they  were  aliens  from  the  commonwealth  of  the  christian 
Israel,  and  visible  strangers  from  the  covenants  ot  pro- 
mise ?  Is  it  probable  that  such  men  as  Luther,  and  Me- 
lancthon,  and  Zuinglius,  and  Calvin,  who  put  tlieir  lives 
in  their  hands,  and  were  the  honored  instruments  of  the 
glorious  reformation  from  Popery,  were  no  ministers  of 
Christ.'^  And  did  not  even  belong  to  his  visible  church  on 
earth  .^  WereCranmer,  and  Hooper,  and  Ridley,  and  La- 
timer, and  Rogers,  and  a  great  maay  others,  who  preach- 
ed the  gospel  "with  success,  and  became  martyrs,  in  (he 
cause  of  Christ — were  these  men  no  ministers  ofChrist.'* 
Nor  even  members  of  his  visible  church  ?  Was  White- 
firid,vvhom  the  Lord  so  signally  blessed,  and  who  probably 
has  more  seals  of  his  ministry,  and  more  crowns  of  re- 
joicmg  in  heaven  than  any  man  since  the  days  of  the  a- 
postles — was  he  no  minister  of  Christ  ?  Nor  even  a  mem- 
ber of  his  visible  church  .'^  Was  the  same  the  case  with 
Owen,  and  Baxter,  and  Flavel,  and  Watts  and  Doddridge, 
and  Newton,  and  Edwards  and  Dickinson,  and  Davies, 
and  the  Tennents,  and  thousands  of  others  who  shone  as 
lights  in  the  world,  who  walked  humbly  with  God,  adorn- 
ii'g  the  religion  of  Jesus,  who  enjoyed  the  presence  of 
God,  and  whose  labours,  the  Lord  blessed  to  the  conver- 
sion and  edification  of  an  almost  innumerable  multitude  ? 
It  cannot  be,  God  would  not  have  so  signally  and  exten- 
sively blessed  men,  and  societies  holding  and  practising 
inlant  baptism,  if  they  were  wrong,  and  especially  on  an 
article  essentially  affecting  the  visibility  of  his  church  on 
earth. 

I  conclude  this  discourse  with  summing  up  the  reason- 
ing which  has  been  used  in  this  and  the  former  discourse, 
on  the  subject  of  infant   baptism.     The  covenant  made 


INFANT    BAPTIS.:\I.  467 

vvith  Abraham  was  the  covenant  of  grace.  This  was  pro- 
ved hy  tlie  comments  of  the  New  Testament  upon  the  ar- 
ticles of  that  covenant,  which  show  that  tfie  promise  of  a 
nu.iierous  seed  related  to  behevers  in  Christ  of  every  na- 
tion; that  the  gospel  was  preached  and  Christ  promised  in 
that  covenaiit;  thatuod  therein  promised  to  be  the  ever- 
lasling  God  of  those  who  kept  it;  that  Christ  and  salvation 
were  the  substance  of  it ;  that  believers  under  the  New 
Testament  are  heirs  of  the  promises  made  in  that  cove- 
nant ;  that  it  was  contirm'^d  of  God  in  Christ  ;  and  that 
it  contained  the  righteousness  of  fiith.  Circumcision  was 
the  sign  and  seal  of  this  covenant.  This  sign  and  seal  vvas, 
hy  divine  appointment,  put  upon  infants  only  eight  days 
old  ;  and  therelbre  infants  once  had  a  right  to  the  initia- 
ting seal  of  the  covenant  of  grace,  and  had  a  visible  stand- 
ing in  this  covenant.  Circumcision  was  abolished  when 
Christ  came,  and  iiaptism  was  instituted  in  its  room,  and 
therefore  should  be  applied  to  the  same  subjects,  unless 
God  has  taken  away  t!ie  right  which  he  once  gave.  The 
New  Testament  gives  us  no  evidence  that  God  has  taken 
away  this  right  from  infants,  and  therefore  it  still  contin- 
ues. Yea  the  New  Testament,  not  only  gives  us  no  ev- 
idence that  God  has  taken  away  the  right  of  infants  to  be 
admitted  to  a  visible  standing  in  his  church,  but  it  con- 
tains positive  evidence  that  he  has  continued  this  right. — 
Ciirist  said  •' Suffer  little  children  and  forbid  them  not 
to  come  unto  me  :  for  of  such  is  the  kingdom  of  heaven." 
Peter  urged  as  a  reason  why  the  Jews  should  be  baptized, 
*•  The  promise  is  unto  you,  and  to  your  children."  Paul 
declared  the  infants  of  believers  to  be  holy  ;  and  whole 
households  were  baptized.  Infant  baptism  was  practised 
witliout  dispute  throughout  the  christian  church  for  many 
centuries  after  the  apostles'  days.  And  God  has  most 
sia;nally  blessed  those  who  have  practised  infant  baptism, 
and  docs  still  bless  them.  From  these  arguments  we  con- 
fidently draw  the  conclusion  that  children  ought  to  be 
baptized.  And  in  this  faith,  supported  by  such  arguments, 
we  will  with  joy  bring  our  children  to  the  Lord,  put  his 
seal  upon  them,  devote  them  to  him,  and  humbly  plead 
the  promise,  that  he  will  be  the  God  of  our  seed  as  well 
as  our  God. — Amen. 


SERMON  C. 

QUALIFICATIONS    FOR   BAPTISM. 
ACTS    II.    38,    39. 

"  Then  Peter  said  unto  them,  repent,  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost.  For  the  pro- 
mise is  unto  you,  and  to  your  children,  and  to  all  that  are  (far 
of,  even  as  many  as  the  Lord  our  God  shall  call.'''' 


Agreeably  to  the  promise  of  our  divine  Lord,  the  Holy 
Ghost  was  poured  out  upon  his  apostles,  a  few  days  after 
his  ascension.  This  took  place  on  the  day  of  Pentecost, 
in  the  city  of  Jerusalem,  where  the  apostles  were  assem- 
bled, waiting  for  the  fulfilment  of  their  Lord's  promise.- 
"  Suddenly  there  came  a  sound  from  heaven,  as  of  a  rush- 
ing mighty  wind,  and  it  filled  all  the  house  where  they 
■were  sitting.  And  there  appeared  unto  them  cloven 
tongues,  like  as  of  fire,  and  it  sat  upon  each  of  them.  And 
they  were  all  filled  with  the  Holy  Ghost,  and  began  to 
speak  with  other  tongues,  as  the  Spirit  gave  them  utter- 
ance ;"  Acts  ii.  2,  3,  4. 

The  news  of  what  had  taken  place,  being  noised  a- 
broad  througli  Jerusalem,  drew  together  a  great  multitude 
of  Jews,  who  were  at  this  time  in  Jerusalem,  attending  the 
feast  from  the  different  nations,  wliither  they  had  been  dis- 
persed. When  they  heard  the  apostles  address  them 
each  in  his  own  language,  some  were  amazed,  and  others 
mocking  said,  these  men  are  full  of  new  wine  ;"  vers.  13. 
This  charge,  Peter,  standing  up  with  the  rest  of  the  apos- 
tles, denied,  and  told  them  "that  what  they  saw  and  heard, 
was  the  fulfilment  of  a  prophecy  long  before  delivered 
by  the  prophet  Joel.  He  then  spake  to  them  of  Christ, 
■wlio  had  been  approved  of  God  among  them,  by  the  mir- 
acles which  he  wrought;  charged  them  with  his  murder; 
declared  that  God  had  raised  him  from  the  dead,  of  which 
they  were  witnesses ;  and  had  exalted   him  to  his  right 


QUALIFICATIONS    FOR    BAPTISM.  469 

hand  ;  and  that  it  was  through  his  power  that  what  they 
saw  and  heard  had  taken  place.  When  they  heard  this 
discourse,  they  were  pricked  in  their  hearts,  and  anxious- 
ly asked  what  they  should  do  ?  "  Peter  (in  th<^  words 
of  our  text)  said  unto  them,  repent  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission 
of  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
For  the  promise  is  unto  you,  and  to  your  children,  and  to 
all  that  are  afar  off.,  even  as  many  as  the  Lord  our  God 
shall  call." 

The  christian  dispensation  of  the  covenant  of  grace  had 
now  taken  the  place  of  the  Jewish.  Baptism  had  been 
appointed  to  be  in  the  room  of  circumcision,  the  ordi- 
nance of  admission  into  a  visible  standing  in  the  cluirch. 
Visible  repentance  was  to  be  necessary  to  admit  adults 
to  this  ordinance.  Children,  as  formerly,  were  to  have  a 
visible  standing  in  the  church,  and  therefore  were  to  be 
baptized;  for  the  promise  was  unto  them  as  well  as  to 
their  parents.  But  repentance  in  the  parents  being  n<?- 
cessary  to  their  own  admission,  was  of  course  necessary 
to  the  admission  of  their  children,  whose  right  was  in  vir- 
tue of  their  parents  standing.  And  admission  into  the 
church  was  not  now  to  be  confined  as  it  had  formerly  been 
to  the  Jewish  nation,  but  was  to  be  extended  also  to  the 
Gentiles,  or  those  afar  off;  and  they  and  their  children, 
were  also  on  their  repentance  to  be  admitted  to  baptism. 

Waving;  other  thingfs  of  which  the  text  mi«:ht  lead  us 
to  speak,  the  object  of  the  ensuing  discourse  is  to  treat  of 
the  (pialijications  for  baptism. 

L  Let  us  attend  to  the  qualifications  requisite  to  entitle 
persons  to  receive  baptism  in  adult  years.  The  direction 
of  our  text  with  respect  to  such  is,  repent  and  be  bapti- 
zed. By  the  repentance  here  required  is  meant  true, 
evangelical  repentance  ;  for  it  is  that  which  is  connected 
with  remission  of  sins.  "  Repent,  and  be  bnptized  every 
one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of 
sins."  This  repentance  is  a  gracious  exercise,  and  he 
that  has  it,  is  a  child  of  God.  Hence  we  learn  that  the 
qualifications  for  baptism  in  adult  years,  in  the  sight  of 
the  church  are,  evidences  of  true  religion.  And  iniiiis- 
ters  following  the  instructions  of  God's  word,  and  the 
practice  of  the  apostles,  have  no  right  to  baplizi"  any  in 
adult  years,  but  upongrediblc  evidences  that  they  possee?s 


470  SERMON    t. 

true  relio-ion.  This  appears,  not  only  from  our  text,  bat 
frojn  severnl  other  passages.  Our  Saviour  commissioned 
i)is  apostles  :  "  Go  ye  into  all  the  world,  and  preach  the 
i^ospel  to  every  creature.  He  that  believeth  and  is  bap- 
tized, shall  be  saved ;"  Mark  xvi.  15, 1 6.  Hence  we  learn 
that  believing  or  faith,  even  that  faith  to  which  the  pro- 
mise of  salvation  is  made,  is  to  precede  adult  baptism. 

In  the  chapter  which  contains  our  text  we  read,  "  they 
that  irlcidly  received  his  word  were  baptized;"  ver.  41.  The 
trait  of  character  here  given  belongs  to  a  gracious  heart. 
Actsviii.  12,  we  read,  "When  they  believed  PXvW^^  preach- 
ing the  things  concerning  the  kingdom  of  God,  and  the 
name  ofJesus  Christ,  they  were  baptized  both  men  and 
women."  Here  again  faith  preceded  baptism.  In  the 
same  chapter,  we  have  recorded,  "  As  they  went  on  their 
way,  they  came  unto  a  certain  water :  and  the  eunuch 
said,  see  here  is  water ;  what  doth  hinder  me  to  be  bap- 
tized ?  And  Philip  said  if  thou  helievest  with  all  thine  heart 
thou  mayest ;  ver.  36,  37.  The  eunuch  was  required  to 
believe  with  all  his  heart,  wliich  certainly  can  signily  no- 
thi:>g  short  of  saving  faith.  So  also  Lydia  before  she  was 
briplized,  gave  evidence  of  conversion  ;  for  the  Lord 
had  "opened  her  heart,  that  siie  attended  unto  the  tljings 
which  were  spoken  of  Paul,"  and  immediately  after  her 
bi  piism,.  she  said,  "if  ye  have  judged  me  to  be  faithful  to 
the  Lord,  come  into  my  house  and  abide  there.  And  she 
constrained  us  ;"  Acts  xvi.  14,  15.  So  also  the  jailer  was 
baptized  on  the  same  ground  ;  for  he  was  deeply  con- 
victed of  his  sins  ;  and  having  anxiously  enquired  what 
he  should  do  to  be  saved,  was  told  to  believe  on  the  Lord 
Jesus  Christ  and  he  should  be  saved;  and  having  heard 
the  word  of  the  Lord  preached  to  him,  he  was  baptized, 
and  rejoiced  believing  in  God  ;  Acts  xvi. 

From  all  these  passages  it  is  evident,  that  credible  evi- 
dences of  conversion,  repentance,  and  faith,  or  true  reli- 
gion, are  requisite  to  entitle  unbaptized  adults  to  be  ad- 
mitted to  the  ordinance  of  baptism.  And  this  is  the  doc- 
trine of  our  Catechism.  '"'Baptism  is  not  to  be  administered  to 
anij  that  are  out  of  the  visible  churchy  till  they  profess  their  faith 
in  Christ  and  obedience  to  him.''''  Herein  we  agree  with  those 
Avho  deny  the  propriety  of  infant  baptism.  We  hold  with 
them  the  necessity  of  a  credible  profession  of  true  repent- 
ance, faith,  and  obedience,  to  give  an  adult  a  right  to  be 
baptized  ? 


CtUALIFICATIONS    FOR   BAPTISM.  471 

II.  We  proceed  to  point  out  the  requisite  qualifications 
for  vifunt  bvpium.  These  quahfications  must  be  in  the 
parent  or  offerer.  Infants,  unquestionably,  have  not  the 
right  nierely  because  they  are  infants.  The  advocates 
for  the  greatest  laxness  in  administering  baptism  to  infants 
will  not  contend  for  this.  They  will  all  allow  that  some- 
thing else  is  requisite  to  give  a  right  to  infants,  than  mere- 
ly that  they  are  infants.  They  must  be  the  children  of 
parents,  or  under  the  care  of  guardians,  or  masters,  of  a 
certain  description.  Under  the  Jewish  dispensation,  it 
was  necessary  that  persons  themselves  should  be  circum- 
cised, to  have  a  right  to  put  the  seal  of  the  covenant  upon 
their  children.  The  apostles  evidently  acted  upon  the 
same  principle  in  the  administration  of  baptism.  Both 
Lydia  and  the  jailer  were  first  baptized  themselves, 
and  received  into  the  christian  church,  before  the  ordi- 
nance was  administered  to  their  households.  And  those 
who  in  the  present  day  are  most  lax  in  administering  bap- 
tism to  infants,  will  at  least  require,  that  the  offerer  should 
be  a  baptized  person.  These  two  things  then  are  evident, 
and  must  be  admitted,  that  all  infants  indiscriminately  are 
not  to  be  baptized,  and  that  the  qualifications  are  not  in 
the  infant  but  in  the  offerer. 

What  then  are  the  requisite  qualifications  to  entitle  a 
person  to  offer  a  child  in  baptism  } 

I  answer  that  the  offerer  ought  to  give  credible  eviden- 
ces that  he  is  truly  pious,  or  a  child  of  God.  The  cor- 
rectness of  this  answer,  I  would  now  endeavour  to  estab- 
lish } 

1.  From  the  qualifications  requisite  to  dedicate  a  child 
aright  in  circumcision,  under  tlie  Old  Testament  dispen- 
sation. It  was  shown  in  a  former  discourse  that  the  cov- 
enant made  with  Abraham  was  the  covenant  of  grace,  and 
that  circumcision  was  a  seal  of  this  covenant,  and  there- 
fore a  seal  of  the  covenant  of  sracc.  The  child  in  cir- 
cumcision  was  passive.  The  acting  person  was  the  pa- 
rent or  offerer.  As  has  been  shown  the  cliild's  right  was 
not  in  itself,  but  derived  from  the  relation  of  the  parent  or 
olfcrer  to  the  covenant.  The  parent  therefore  by  offering 
his  child,  evidently  professed  to  be  in  the  covenant,  in  vir- 
tue of  which  he  claimed  a  right  for  his  ciiild  ;  aiid,if  in  tfiej| 
covenant,  to  be  under. obligations  to  keep  it.  Circumcis- 
ion was  a  seal  of  the  righteousness  of  faith,  therefore  w  hea 


472  SERMON    C. 

he  applied  this  seal  to  his  child,  he  acknowledged  his  own 
circumrision,  and  virtually  professed  that  faith,  which  in- 
terests the  soul  in  a  righteousness  througlj  which  justifica- 
tion is  obtained.  Hence  it  appears  that  parents  in  the 
Old  i  estament  church,  when  they  offered  a  child  in  cir- 
cumcision, did  acknowledge  their  own  circumcision,  and 
profess  to  be  in  the  covenant  of  which  circumcision  was 
the  seal,  and  therefore  in  the  covenant  of  grace;  or  in 
other  words  they  did  profess  true  religion,  and  their  ol  li- 
gation to  perform  all  the  duties  ofGod's  people.  And  if 
they  professed  what  they  did  not  possess,  they  acted  hy- 
pocritically ;  and  if  they  did  not  keep  the  covenant  ac- 
cording to  the  obhgations  under  which  they  impliedly  and 
voluntarily  brought  themselves,  they  were  guilty  of  lying 
unto  God. 

It  is  true,  many  who  had  no  real  religion  circumcised 
their  children ;  and  in  some  ages  of  the  church,  many 
who  were  very  wicked  did  it ;  for  it  is  not  denied,  that  the 
Israelites  in  general,  whatever  their  character  was,  cir- 
cumcised their  children.  But  the  practice  of  the  Jewish 
church,  was  no  evidence  that  it  was  right  according  to  the 
divine  institution  to  circumcise  their  children  with  such 
tempers,  and  while  living  as  they  did,  any  more  than  the 
practice  of  thousands  in  the  christian  church  of  coming 
even  to  the  Lord's  table,  whi-le  destitute  of  heart  religion 
and  grossly  flagitious  in  their  lives,  proves  that  it  is  right 
for  such  persons  to  come  to  this  holy  ordinance.  It  is 
true  God  required  all  the  Israelites  to  circumcise  their 
children;  but  at  the  same  time  he  required  them  to  do 
it  with  proper  tempers,  and  to  keep  the  covenant ;  and  it 
was  at  their  peril  if  they  did  not. 

If  we  look  through  the  Old  Testament  we  shall  find  a- 
bundant  proof  that  the  Lord  required  of  the  Jews,  real 
heart  religion  ;  that  they  were  bound,  as  the  visible  cove- 
nant people  of  God,  by  circumcision  to  have  and  to  exer- 
cise this  religion  ;  and  that  the  promises  were  made  to 
them  on  tliis  condition.  Of  Abraham  God  required. 
''Y^'^lk  before  me,  and  be  thou  perfect;  Gen.  xvii.  1,  At 
.Sinai  tiie  Lord  said  unto  the  Israelites,  "  If  ye  will  obey 
my  voice  indeed,  and  keep  my  covenant,  then  ye  shall  be 
gi  peculiar  treasure  unto  me  above  all  people.''  And  the 
people  did  engage  thus  to  act;  for  they  replied,  "All 
iIkH    the   Lord   hath  -noken  we  will  do;"'  Rxod.  xix.  5.  «. 


Qualifications  for  baptism.  473 

Again  we  find  enjoined  upon  them,  "Ye  shall  be  holy  : 
l^or  I  the  Lord  your  God  am  holy  ;"  Lev.  xix.  2.  *'  Sanc- 
tify yourselves,  and  be  ye  holy,  for  I  am  the  Lord  your 
God  ;"  Lev.  xx.  7.  "And  now  Israel,  what  doth  the  Lord 
thy  God  require  of  thee,  but  to  fear  the  Lord  thy  God,  to 
walk  in  all  his  ways,  and  to  love  him,  and  to  serve  the 
Lord  thy  God  with  all  thy  heart  and  with  all  thy  soul,  to 
keep  the  commarjdments  of  the  Lord,  and  his  statutes 
which  I  command  thee  this  day  for  thy  good  ;"  Deut.  x. 
12, 13.  "  And  it  shall  come  to  pass,  if  you  shall  hearken 
diligently  unto  my  commandments,  to  love  the  Lord  your 
God,  and  to  serve  him  with  all  your  heart,  and  with  all 
your  soul  ;  that  I  will  give  you  the  rain  of  your  land  in 
his  due  season,  the  tirst  rain  and  the  latter  rain,  that  thou 
mayest  gather  in  thy  corn,  and  thy  wine,  and  thine  oil.  If 
ye  shall  diligently  keep  all  these  commandments ;  then 
will  the  Lord  drive  out  all  these  nations  from  before  you ;" 
Deut.  xi.  13,  14,22,  23.  From  these  texts  and  a  great 
many  others,  it  is  evident  that  God  required  real  heart 
religion  of  the  Jews;  that  they  did  not  keep  the  covenant, 
of  which  their  circumcision  was  the  seal,  without  it;  and 
and  that  they  were  not,  without  it,  entitled  even  to  tem- 
poral blessings. 

Further,  we  find  the  Lord  charged  this  people  with 
hypocrisy,  for  professedly  owning  his  covenant,  when 
their  hearts  were  not  right  with  him.  Thus  we  read  ; 
"They  did  Hatter  him  with  their  mouth,  and  they  lied  un- 
to him  with  their  tongues.  For  their  heart  was  not  right 
with  him,  neither  were  they  stedfast  in  his  covenant;"  Ps. 
Lxxviii.  36,  37.  In  the  first  chapter  of  Isaiah  the  Lord 
blamed  this  people  for  attending  to  external  ordinances, 
in  a  formal  and  hypocritical  manner.  "  To  what  purpose 
is  the  multitude  of  your  sacrifices  unto  me  .'*  saith  the 
Lord  :  I  am  full  of  the  burnt-offerings  of  rams,  and  the  fat 
of  fed  beasts,  and  I  delight  not  in  the  blood  of  bullocks,  or 
of  lambs,  or  of  he-goats.  When  ye  come  to  appear  before 
me,  who  hath  required  this  at  your  hand  to  tread  my 
courts  ?  Bring  no  more  vain  oblations  :  incense  is  an 
abomination  unto  me,  the  new  moons  and  sabbaths,  the 
calling  of  assemblies,  I  cannot  away  with;  it  is  iniquity 
even  the  solemn  meeting.  Your  new  moons  and  your  ap- 
pointed feasts  my  soul  hatelh  :  they  are  a  trouble  unto 
me,  I  am  weary  to  bear  them."  Tins  severe  reproof  wifl 
VOL.  11.  60 


474  SERMON    C. 

apply  equally  to  circumcision  with  other  external  ordi- 
naiices.  Again,  Ps.  l.  16,  we  read,  "Unto  the  wicked  God 
saith,  W  hat  hast  thou  to  do  to  declare  my  statutes,  or 
that  thou  shouldest  take  my  covenant  in  thy  mouth  ?"  IN  ow 
every  time  a  Jew  circumcised  a  child,  he  declared  God's 
statutes,  and  took  his  covenant  in  his  mouth  ;  but  in  this 
text  we  are  taught,  if  he  was  wicked,  he  had  no  right  to 
do  this.  From  the  preceding  texts,  the  following  things 
appear.  God  required  of  the  Jews,  real  heart  rehgion  ; 
they  professed  this,  and  bound  themselves  to  live  accord- 
ingly, when  they  circumcised  their  children  ;  when  they 
owtied  the  covenant,  by  circumcising  their  children,  while 
destitute  of  heart  religion,  the  Lord  charged  them  with 
hypocrisy,  and  lying  unto  him  ;  that  such  offerings  were 
iniquity,  hateful  to  his  soul  and  a  trouble  to  him ;  and  that 
the  wicked  had  nothing  to  do  with  his  covenant,  and  con- 
sequently with  circumcision  the  seal  of  it. 

And  in  addition  to  all  this,  it  is  certain,  that  for  not  hav^- 
ing  what  they  professed  to  have  when  they  circumcised 
their  children,  and  not  keeping  the  covenant  of  which 
circumcision  was  the  seal,  the  Lord  at  different  times  very 
severely  punished  them.  For  their  unbelief  the  genera- 
tion w  hich  came  out  of  Egypt  were  not  permitted  to  enter 
Canaan.  INotwithstanditig  they  were  circumcised,  they 
could  not  enter  in,  because  of  unbelief.  For  their  wick- 
edness in  breaking  the  covenant  of  God,  they  were  fre- 
quently harassed  by  their  enemies.  For  this  they  were 
sent  into  a  seventy  years  captivity  in  Babylon.  And  for 
this  notwithstanding  their  circumcision,  they  were  finally 
cut  off  from  the  church  of  God,  and  the  uncircumcised 
Gentiles  graffed  in.  And  they  were  not  only  cut  off  from 
the  church;  but  their  city  and  temple  were  destroyed, 
and  they  themselves  were  dispersed  through  the  world, 
and  continue  to  this  day,  a  standing  monument  of  God's 
wrath  against  those  who  take  his  covenant  upon  them, 
while  their  hearts  are  far  from  him. 

Hence  it  appears,  that  although  the  Jews  did  circum- 
cise their  children,  with  unholy  hearts,  and  while  their 
lives  were  openly  wicked,  they  acted,  in  so  doing,  con- 
trary to  the  divine  command ;  and  that  God  disapproved, 
of  such  conduct,  and  did  severely  punish  them  for  it. 
The  circumcision  of  his  child  by  a  Jew,  was  not  an  ac- 
ceptable act  in  the  sight  of  God»  unless  he  did  it  in  the 
exercise  of  piety  of  heart. 


QUALIFICATIONS    FOR   BAPTISM.  475 

Here  a  question  may  arise.  Although  it  was  a  wicked 
act  ill  the  sight  of  God  for  a  Jew  to  circumcise  his  child 
without  piety  of  heart,  this  was  between  God  and  himself; 
but  he  being  a  circumcised  person,  had  the  church  any 
right  to  refuse  him  admission  to  this  privilege  for  his 
child,  whatever  his  life  might  have  been?  I  answer, yes. 
And  they  not  only  had  a  right,  but  it  was  their  duty  to 
refuse  him  in  certain  cases. 

It  was  the  duty  of  those  who  were  appointed  to  instruct 
the  people,  to  teach  them  the  nature  of  God's  ordinances, 
with  what  tempers  they  were  to  approach  them,  the  obli- 
gations under  which  they  laid  themselves,  and  the  sin  of 
coming  with  wrong  tempers,  and  not  fulfilling  their  obli- 
gations ;  and  tliey  ought  solemnly  to  have  warned  them 
agninst  such  an  improper  approach  to  circumcision.  This 
most  probably  would  have  prevented  many  abuses  of  this 
ordinance. 

Besides,  the  Lord  established  discipline  in  the  Jewish 
church.  They  were  a  great  many  times  directed  to  cut 
©^from  the  congregation  of  Israel  or  the  Jewish  church, 
certain  characters.  The  least  which  could  be  meant  by 
this  cutting  off  was,  an  exclusion  from  the  Jewish  church. 
And  therefore  when  they  were  cut  oflf^  they  were  consid- 
ered and  treated  as  Heathen,  and  of  course  could  not  be 
admitted  to  the  sealing  ordinances  of  God's  covenant,  and 
consequently  had  no  more  right  to  have  their  children 
circumcised  than  the  Heathen.  Let  us  then  attend  to 
Mio  directions  of  God  on  this  subject.  Ex.  xii.  15,  19,  the 
Lord  gave  commandment  to  cut  off  from  the  congregation 
of  Israel  the  soul,  that  during  the  feast  of  unleavened  bread, 
should  cat  any  thing  leavened.  Ex.  xxx.  33,  38,  they 
were  commanded  to  cut  off  from  his  people  the  man  who 
should  make  any  oil  like  the  holy  anointing  oil  or  put  any 
of  it  upon  a  stranger.  Lev.  vii.  they  were  forbidden  to 
rat  of  the  peace-offerings  while  ceremonially  unclean,  or 
to  eat  the  fat  or  blood  under  pain  of  being  cut  off  from 
Israel.  Lev.  xviii.  ;  the  Lord,  after  forbidding  a  number  of 
sins,  added  vers.  29,  "Whosoever  shall  commit  any  of 
these  abominations,  even  the  souls  that  commit  them  shall 
be  cut  off  from  among  their  people."  Num.  ix.  13,  we 
learn  that  the  man  who  neglected  to  keep  the  passover 
was  to  be  cut  off  from  his  people.  And  Num.  xv.  30,  we 
read,  "  The  soul  that  doeth  ought  presumptuously,  the 


476  SERMON    C. 

same  reproacheth  the  Lord  ;  and  that  soul  shall  be  cut 
off  from  among  his  people."  Hence  it  appears  that  the 
Jews  were  liable  to  be  cut  off  for  certain  things  ;  and  if 
we  look  at  these  things  we  shall  find  that  they  embraced 
every  thing  which  proved  in  the  sight  of  the  church,  that 
a  man  was  destitute  of  piety.  We  therefore  conclude, 
that  if  the  Jewish  church  had  done  its  duty,  none  visibly 
wicked  would  have  been  retained  within  its  pale  ;  and 
consequently,  according  to  the  constitution  of  the  Jewish 
church,  none  but  the  visibly  pious  ought  to  have  been  ad- 
mitted to  circumcision  for  their  children,  and  admitting 
others,  as  it  is  true  they  did,  was  in  violation  of  the  divine 
institution. 

From  all  that  has  been  said,  I  now  draw  the  conclusion, 
that  in  the  Jewish  church,  when  a  person  offered  a  child 
in  circumcision,  he  professed  real  religion,  that  the  offer- 
ing was  not  acceptable  to  God  without  real  piety  ;  and 
that  visible  piety  ought  to  have  been  a  requisite  qualifica- 
tion, in  the  sight  of  the  church,  according  to  the  divine  in- 
stitution. And  since  the  christian  church  is  founded  upon 
the  Jewish,  and  is  but  a  continuation  of  the  same  church, 
imder  a  different  dispensation  ;  and  since  baptism  has 
come  in  the  room  of  circumcision,  we  conclude  that  a  per- 
son when  he  offers  his  child  in  baptism  does  covenant 
with  God  and  profess  true  religion  ;  that  if  he  professes 
what  he  has  not,  he  acts  hypocritically  ;  that  to  offer  his 
child  acceptably  iii  the  sight  of  God,  he  must  do  it  in  the 
exercise  of  real  piety  ;  and  that  the  requisite  qualifica- 
tions in  the  sight  of  the  church,  ought  to  be  visible  eviden- 
ces of  real  piety. 

I  have  been  the  more  particular  in  examining  the  qual- 
ifications for  circumcision  in  the  Jewish  church,  because 
many  may  be  ready  to  suppose,  that  because  we  prove 
infant  baptism  from  infant  circumcision,  that  therefore  all 
baptized  parents  have  a  right  to  offer  their  children,  be- 
cause they  suppose  that  all  circumcised  parents  had 
this  right.  But  we  have  seen  from  examining  the  divine 
institution  on  this  subject  that  they  had  not.  I  believe  the 
advocates  for  laxness  in  administering  baptism  will  gain 
nothing  in  support  of  their  sentiments,  by  examining  the 
quulificntioiis  for  circumcision.  I  am  wiUing  to  extend 
baptism,  not  as  far  as  the  Jews  did  extend  circumcision,  in 


QUALIFICATIONS    FOR    BAPTISM.  477 

their  practice,  but  as  far  as  they  were  authorized  by  the 
divine  institution  to  extend  it. 

I  must  here  pause,  and   God  willing,  shall  resume  and 
finish  the  subject  in  another  discourse. 


SERMON  CI. 

QUALIFICATIONS    FOR   BAPTISM. 
ACTS    II.    38,    39. 

"  Then  Peter  said  unto  them^  repent^  and  he  baptized  everij 
cue  of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost.  For  the  pro- 
mise is  unto  you,,  and  to  your  children^  and  to  all  that  are  afaf 
Q^,  eyeJi  as  many  as  the  Lo7'd  our  God  shall  calV 


From  the  reasoning  in  the  last  sermon  the  conclusion 
was  drawn,  that  under  the  Old  Testament  dispensation, 
visible  piety  in  the  parent,  was  a  requisite  qualification, 
when  the  church  did  its  duty,  to  give  him  a  ria;ht  in  the 
sight  of  the  church  to  offer  his  child  in  circumcision.  And 
hence  the  inference  was  drawn,  that  since  baptism  h:ife' 
come  in  the  room  of  circumcision,  when  a  person  offers  a 
child  in  baptism,  he  covenants  with  God,  and  professes 
true  religion,  and  if  he  professes  what  he  has  not,  he  acts 
hypocritically  ;  that  to  ofier  his  child  acceptably  in  the 
siglit  of  God,  he  must  do  it  in  the  exercise  of  real  piety ; 
and  that  tbe  requisite  qualifications  in  the  sight  of  tiie 
church  ought  to  be  visible  evidences  of  real  piety. 

We  now  proceed  to  offer  other  argume?its  in  support  of 
die  same  position,  that  a  person  to  have  a  right  to  oflf'r  his 
child  in  baptism,  ought  to  give  credible  evidences  of  real 
piety. 

2.  As  far  as  we  have  any  supposed  examples  in  Scrip- 
ture, of  infant  baptism,  they  are  in  favour  of  this  sentiment. 
The  households  of  Lydia  and  the  jailer  wore  iiapti- 
zed.     In  both  these  cases  the  heads  of  the   families,   wlio 


47ti  ,  SERMON   Li. 

we  suppose  were  the  offerers,  gave  evidences  oi'true  relig- 
ion; and  the  famihes  were  baptized  on  this  ground,  that 
the  heads  had  embraced  true  rehgion,  and  were  really  pi- 
ous. The  Lord  opened  the  heart  of  Lydia,  that  she  at- 
tended unto  the  things  which  were  spoken  of  Paul,  and 
then  she  was  baptized  and  her  household.  And  the  jail- 
er was  convicted,  anxiously  enquired  what  he  should  do  ; 
was  told  to  believe  and  he  should  be  saved,  and  then  was 
baptized,  he  and  all  his  straightway,  and  rejoiced,  believ- 
ing in  God. 

3.  The  same  may  be  argued  from  the  nature  of  baptism. 
Circumcision  was  a  token  of  the  A  brahamic  co  venant,which, 
as  has  been  shown,  was  the  covenant  of  grace.  And  it 
was  a  seal  of  the  righteousness  of  faith.  Baptism  has 
come  in  its  room,  and  is  therefore  a  sign  and  seal  of  the 
covenant  of  grace.  It  has  been  shown  that  the  child's 
right  is  in  virtue  of  the  parent's  standing  in  the  covenant. 
'1  he  most  lax  will  at  least  plead  as  the  reason  why  they 
claim  baptism  for  their  children,  that  they  themselves 
have  been  baptized,  and  are  therefore,  visibly,  in  the  cov- 
enant. They  therefore  do  acknowledge  their  own  bap- 
tism and  standing  in  the  covenant,  when  they  present  their 
children  for  baptism.  And  by  acknowledging  their  own 
baptism  and  standing  in  the  covenant,  they  do  profess  to 
be  the  Lord's,  and  to  be  obligated  to  fulfil  all  that  is  re- 
quired of  those  who  are  in  the  covenant  of  grace.  And 
therefore  they  undoubtedly  ought  to  have  true  religion, 
which  they  profess  to  have  ;  or  they  act  hypocritically, 
and  are  guilty  of  what  the  Scriptures  call  lying  unto  God. 
And  here  will  apply  that  solemn  text,  Ps.  l.  16,  17  ; 
"  Unto  the  wicked  God  saith,  what  hast  thou  to  do  to  de- 
clare my  statutes,  or  that  thou  shouldest  take  my  cove- 
nant in  thy  mouth  .'^  Seeing  thou  hatest  instruction,  and 
castest  my  words  behind  thee."  To  admit  to  sealing  or- 
dinances, the  church  ought  to  require  visible  evidences  of 
what  God  really  requires.  For  the  visible  church  ought  to 
be,  as  faras  is  consistent  with  human  fallibility,  what  the  in- 
visible church  really  is.  But  there  can  reasonably  be  no 
question  that  God  requires  real  piety,  to  render  the  act 
acceptable  in  his  sight ;  and  therefore  the  church  ought 
to  require  visible  evidences  of  real  piety.  Further,  if 
the  parent,  as  has  been  shown,  does  really,  w  hen  he  of- 
Ots  his  child,  mako  the  same  covenant  with  God,  as  when 


QUALIFICATIONS  FOR    BAPTISM.  479 

an  adult  offers  himself  in  baptism,  what  reason  can  be 
given  why  he  should  not  have  the  same  qualifications  ?  But 
it  has  been  fully  shown  that  unbaptized  persons  have  no 
right  to  baptism  for  themselves,  unless  they  give  evidences 
of  true  religion.  And  if  the  covenant  made  is  the  same, 
why  admit  persons  to  make  a  covenant  of  true  religion,  by 
oilering  their  children,  without  evidences  of  piety,  when 
we  would  not  admit  them  without  such  evidences,-  to 
make  the  very  same  covenant,  by  offering  themselves  in 
baptism.  Surely  if  the  covenant  is  the  same,  the  natural 
inlierence  is,  that  the  same  qualifications  should  be  requi« 
red. 

4.  The  same  may  be  argued  from  this  consideration, 
that  when  a  person  offers  a  child  in  baptism  he  dedicates 
it  unto  God.  But  most  assuredly  a  heart-searching  God 
looks  for  sincerity  of  heart,  and  no  dedication  can  be  ac- 
ceptable to  him,  where  it  is  not  done  with  sincerity  of 
heart.  But  the  carnal  mind  is  enmity  against  God ;" 
Rom.  viii.  7.  And  how  is  it  possible  for  a  person  with 
such  a  mind  to  make  an  acceptable  dedication  ?  He  can- 
not. It  is  contrary  to  the  nature  of  things,  and  God  has 
told  us  in  his  word,  "•  The  sacrifice  of  the  wicked  is  an 
abomination  to  the  Lord ;"  Prov.  xv.  H.  Further  a  per- 
son destitute  of  religion,  when  he  offers  his  child  in  bap- 
tism, undoubtedly  does  not  exercise  a  scriptural  faith  ;  but 
the  Scriptures  expressly  teach,  "  Without  faith  it  is  impos- 
sible to  please  God  ;"  Heb.  xi.  6,  And''' Whatsoever  is 
not  of  faith  is  sin ;"  Rom.  xiv.  23.  The  person  there- 
fore who  pretends  to  offer  a  child,  while  destitute  of  faith, 
which  is  an  essential  branch  of  true  piety,  cannot  please 
God  by  such  an  offering,  but  on  the  contrary,  sins  against 
him.  And  most  assuredly  it  cannot  be  that  God  authori- 
zes such  a  person  to  offer  his  child;  or  that  the  church 
has  a  right  to  admit  him,  when  he  gives  no  evidence  that 
he  has  that  faith  without  which  it  is  impossible  tt> 
please  God. 

5.  Another  argument  in  favour  of  the  truth  of  our  po- 
sition may  be  drawn  from  this  consideration;  one  great 
reason  why  God  has  appointed  that  the  scjal  of  the  cove- 
nant should  be  put  upon  infants,  evidently  vvas,  to  secure 
their  religious  education.  \V  lien  a  child  is  baptized,  the 
church  becomes  responsible  for  its  religious  education, 
and  is  bound  to  attend   with  paternal    solicitude   to  it? 


480  SERMON    CI. 

spjrkial  interests.  But  the  church  when  it  receives  a 
child,  must  commit  it  back  again  to  its  parents  to  be  edu- 
cated by  them.  It  therefore  concerns  the  church,  when  it 
admits  :i  child  into  its  pale,  to  have  a  security  that  tiie  o^ 
ferer  will  train  up  this  child  for  God  ;  otherwise  one  great 
end  of  baptism,  the  religious  education  of  the  child  v»ill 
be  defeated,  and  the  church  will  be  guilty  of  receivinginto 
its. bosom,  a  child  for  (?od,  and  then  suffering  it  to  be  train- 
ed up  for  the  service  of  Satan.  This  being  the  case  the 
church  ought  to  be  careful  to  receive  no  children  but  those 
for  whose  rehgious  education  they  have  good  security. — 
And  the  only  sufficient  security  they  can  have  is  the  visibly 
religious  character  of  the  parent. 

Thus  my  hearers  I  have  presented  before  you  some  ar- 
guments to  prove  that  persons  ought  to  have  true  religion, 
to  offer  their  children  in  baptism  acceptably  in  the  sight 
of  God  ;  and  to  give  them  a  right  in  the  sight  of  the  church, 
they  ought  to  appear  to  be  what  God  requires  they  should 
be,  truly  pious. 

Let  us  briefly  review  the  arguments  which  have  beerx 
used.  Under  the  Old  Testament  dispensation,  visible  re- 
ligion was  requisite  according  to  the  divine  institution,  to 
entitle  a  person  in  the  sight  of  the  church  to  offer  his  child 
in  circumcision,  and  baptism  has  come  in  the  room  of 
circumcision.  They  whose  households  were  baptized^ 
as  recorded  in  the  New  Testament,  gave  evidences  of  pi^ 
ety.  Baptism  is  a  seal  of  the  covenant  of  grace,  and  they 
who  come  to  this  ordinance,  for  their  children  as  well  as 
themselves,  profess  to  be  in  the  covenant  and  therefore  to 
have  true  religion.  OfTering  a  child  in  baptism  is  a  dedica- 
tion of  it  unto  Cod,  which,  without  true  religion,  a  man  can- 
not really  or  acceptably  make.  And  one  great  end  of  bap- 
tism is  to  secure  the  religious  education  of  the  child,  tor 
which  the  church  has  no  security  unless  the  parent  has 
visible  religion. 

From  all  these  arguments  we  draw  the  conclusion,  that 
visible  piety  is  a  requisite  qualification,  to  entitle  a  persoii 
in  the  sight  of  the  church,  to  offer  his  child  in  baptism. 

And  this  has  been  the  opinion  of  the  church  generally 
with  but  few^  exceptions.  Ii  is  as  far  as  I  am  capable  of 
understanding  them,  the  doctrine  of  all  the  Confessions  of 
r^aith,  w  hich  I  have  been  able  to  examine.  And  I  believe 
<hat   c\en   most  of  those  ministers,  who  are  consiJera- 


QUALIFICATIONS  FOR    BAPTISM.  481 

bly  lax  in  their  practice,  act  upon  this  principle  ;  tdey 
hope  that  the  persons  they  admit  to  baptism  for  tin  ir 
children,  have  religion,  or  at  least  they  cainiot  prove  that 
they  have  not;  and  thus  they  baptize  their  children  on 
the  principle  for  which  we  are  contending. 

That  the  opinion  of  the  Reformed  church  generally  has 
been,  that  visible  piety  is  a  requisite  qualification  to  enti- 
tle a  person  to  offer  a  child  in  b  jptism,  I  would  now  en- 
deavour to  show,  from  the  Confessions  of  Faith  of  several 
numerous  and  important  branches  of  this  church.  In  the 
form  of  baptism  of  the  Protestant  Episcopal  church,  the 
sponsors  do,  "  In  the  name  of  the  child,  renounce  the  de- 
vil and  all  his  works,  the  vain  pomp  and  glory  of  the  world, 
with  all  covetous  desires  of  the  same,  and  the  sinful  de- 
sires of  thellesh;  and  promise  obediently  to  keep  God's 
holy  will  and  commandments,  and  to  walk  in  the  same 
through  life."  And  in  the  charge,  which  the  minister  gives 
to  the  sponsors  after  the  child  has  been  baptized,  he  tells 
them,  that  it  is  their  part  and  duty,  among  other  things,  to 
provide  that  the  infant  may  learn  all  things  which  a  chris- 
tian ought  to  know  and  believe  to  his  soul's  health  ;  and 
may  be  virtuously  brought  up  to  lead  a  godly  and  christian 
life.  Is  not  here  a  profession  of  true  religion  implied  ?  For 
even  if  it  is  not  meant  that  sponsors  expressly  promise 
themselves,  to  renounce  the  devil  and  all  his  works  &:c  ; 
but  only  that  the  child  shall  do  this,  how  can  they  promise 
this  for  the  child,  but  upon  the  principle,  that  they,  or  the 
parents  to  whose  immediate  care  it  must  be  committed, 
will  so  instruct  the  (  hild,  and  set  such  anexample  of  piety 
before  it,  and  so  pray  for  it,  as  under  the  blessing  of  i  od 
may  lead  it  thus  to  act  .'*  And  how  can  any  but  a  truly 
pious  person  give  such  religious  instruction,  set  such  a  pi- 
ous example  and  so  beseige  the  throne  of  grace  in  behalf 
of  a  child  as  to  have  any  reasonable  prospect  that  the  Lord 
will  bless  his  exertions,  to  the  conversion  and  salvation  of 
the  child  } 

In  the  Confession  of  Faith  of  the  Reformed  churches  in 
the  Netherlands,  adopted  by  the  Synod  of  Dort  1618, 
and  which  is  the  standard  of  the  Reformed  Dutch  Church 
in  this  country,  under  the  head  of  baptism,  we  have  this 
sentence,  "  The  infants  of  believers^  we  believe  ought  to  be 
baptized  and  sealed  with  the  sign  of  the  covenant,  as  the 
children  of  Israel  formerly  were  circumcised."     And  a- 

VOL.  IK  61 


482  SERMON   CI. 

gain  in  the  same  chapter  we  read, "  Christ  shed  his  blood 
no  \c9s  for  the  washing  of  the  children  of  the  faithful^  than 
for  adult  persons  ;  and  therefore  if/ie^  ought  to  receive  the 
sign."  Here  observe  that  according  to  the  standards  of 
the  Reformed  Dutch  Church,  "  infants  of  behevers"  and 
"  the  children  of  the  faithful,"  are  to  be  baptized. 

In  the  Confession  of  Faith  adopted  by  a  Synod  of  the 
ministers  and  messengers  of  the  churches  of  Massachu- 
setts, held  in  Boston,  1680,  under  the  head  of  baptism  we 
find  this  paragraph :  "  Not  only  those  that  do  actually  pro- 
fess faith  in  and  obedience  unto  Christ,  but  also  the  in- 
fants of  one  or  both  believing  parents  are  to  be  baptized, 
and  those  only."  Here  again  only  the  children  of  believ- 
ing parents  are  to  be  baptized. 

In  the  opinions  of  another  Synod  held  at  Boston,  1662, 
we  find  this  paragraph  ;  "  Church  members  who  were  ad- 
mitted in  minority,  understanding  the  doctrine  of  faith, 
and  publicly  professing  their  assent  thereto;  not  scanda- 
lous in  life,  and  solemnly  owning  the  covenant  before  the 
chuYih^  wheYem  ihey  give  up  themselves  and  their  children 
lo  the  Lord.,  and  subject  themselves  to  the  government  of 
Christ  in  the  church,  their  children  are  to  be  baptized." — 
According  to  this,  they  who  give  themselves  up  to  the  Lord, 
are  to  have  their  children  baptized. 

In  the  Confession  of  Faith,  adopted  at  Saybrook,  1708, 
and  whith  contains  the  system  ofdoctrine,held  by  the  Con- 
necticut (  hurches,  under  the  head  of  baptism  we  find  the 
following  article  ;  "  IN ot  only  those  that  do  actually  pro- 
fess faith  in  and  obedience  to  Christ,  but  also  the  infants 
of  one  or  both  believing  parents  are  to  be  baptized  and 
those  only."  Here  again  they  are  the  infants  of  believing 
parents  only,  who  are  to  be  baptized. 

The  next  and  the  last  system  of  doctrine  and  discipline! 
shall  examine  is  that  of  our  own  church.  And  here  I  beg 
leave  to  be  more  parlitular,  as  it  is  the  system,  we  adopt, 
as  agreeable  to  the  word  of  God.  In  the  Confession  of 
Faith,  Chapt.  28.  Sect.  4.  we  read,  "  Not  only  those  that 
do  actually  profess  faith  in,  and  obedience  to  Christ,  but 
also  the  infants  of  one  or  both  believing  parents  are  to  be 
baptized,"  In  the  answer  to  the  166th  question  of  the 
Larger  Catechism,  we  have  the  same  doctrine  in  the  fol- 
lowing words,  viz.  "Infants  descending  from  parents,  ei- 
ther both  or  but  one  of  them,  professing /a^VA  in  Christ,  and 


qUALIPICATlONS    FOR   BAPTISM.  483 

ehedience  to  him.,  are  in  that  respect  within  the  covenant, 
and  to  be  baptized."  From  these  paragraphs  we  learn, 
that  none  but  the  children  oi"  those  who  profess  faith  in 
Christ  and  obedience  to  him  are  to  be  baptized.  The 
profession  here  required  is  undoubtedly  a  profession  of 
true  religion.  For  let  this  same  system  itself  explaia 
what  it  means  by  faith  in  Jesus  Christ.  What  is  meant 
by  it  we  have  contained  in  the  answer  to  the  86th  ques- 
tion of  the  Shorter  Catechism.  ""Faith  in  Jesus  Clirist  is 
a  saving  grace,  whereby  we  receive  and  rest  upon  him 
alone  for  salvation,  as  he  is  offered  to  us  in  the  gospel." — 
It  therefore  is  evident,  according  to  our  Confession  of 
Faith  and  Catechisms,  that  a  person  when  he  offc'rs  a 
child  in  baptism,  professes  faith  in  Christ  and  obedience  to 
him,  or  true  religion  ;  and  that  the  <  hurch  ought  to  ad- 
mit none,  but  upon  credible  evidence  that  they  have  true 
religion.  If  we  examine  the  7th  chapter  of  the  Directory 
for  the  worship  of  God,  entitled,  "  Of  the  Administration 
of  baptism,"  we  shall  be  compelled  to  come  to  the  same 
conclusion.  There  we  find  that  they  are  the  seed  of  the 
faithful  who  have  a  right  to  this  ordinance  ;  and  the  min- 
ister is  bound  to  require  the  following  of  the  persons  offer- 
ing a  child  :  Viz.  ■'■  That  they  teach  the  child  to  read  the 
word  of  God  ;  that  they  instruct  it  in  the  principles  of  our 
holy  religion,  as  contained  in  the  Scriptures  of  the  Old 
and  New  Testament ;  an  excellent  summary  of  which  we 
have  in  the  Confession  of  Faith  of  this  church,  and  in  the 
Larger  and  Shorter  Catechisms  of  the  Westminster  Assem- 
bly, which  are  to  be  recommended  to  them  as  adopted 
by  this  church,  for  their  direction  and  assistance  in  the 
discliarge  of  this  important  duty  ;  that  they  pray  with  and 
for  it  ;  that  they  set  an  example  of  piety  and  godliness 
before  it,  and  endeavour  by  all  the  means  of  God's  ap- 
pointment, to  bring  up  their  child  in  the  nurture  and  ad- 
monition of  the  Lord."  According  to  this  direction,  wheQ 
ministers  in  our  church  baptize  a  child,  they  are  bound  to 
require  of  the  parents,  among  other  things,  that  they  set 
an  example  oi' piety  and  godliness^  before  the  child,  and  by 
all  the  means  of  God's  appointment,  bring  it  up  in  the  nur- 
ture and  admonition  of  the  Lord  ;  and  the  persons  off'ering 
their  child  are  bound  to  promise  this.  I  ask  can  any  per- 
son but  a  real  christian,  sincerely  make  these  promises  } 
What  do  piety  and  godliness  mean  ^  Piety  as  used   by 


484  SERMON    CI. 

theological  writers,  uniformly  means  true  religion,  and 
uiuloubtedly  means  the  same  in  this  place.  The  Scrip- 
tdures  themselves  define  godliness.  "■  Godliness  is  pro- 
jfitHhle  unto  all  things,  having  promise  of  the  life  that 
now  is,  and  of  that  which  is  to  come ;"  1  Tim.  iv.  8. 
Thereiore  a  godly  man  is  one  wlio  has  the  promise  of 
he.iven.  Certainly  therefore,  none  but  a  real  cln'is- 
tinn  can  sincerely  promise  to  set  an  example  of  piety 
and  godliness  before  his  child.  And  it  is  absurd  for 
a  man  to  promise  to  set  an  example  of  that  which  he 
has  not  himself.  And  if  he  has  presumption  enough 
to  otfcr  to  profess  that  which  his  life  declares  he  has 
not,  and  to  promise  that  which  the  church  has  from 
his  present  character  no  reason  to  expect  he  will  per- 
form, he  ought  not  to  be  permitted  to  mock  God,  and 
perjure  himself  Hence  again  it  appears  from  the  stand- 
ards ot  our  church,  that  true  religion  is  professed  by  a 
person,  when  he  offers  his  child  in  t>aptism,  that  if  he  does 
not  possess  it,  he  acts  hypocritically  ;  and  that  when  he 
refuses  to  profess  it,  or  if  he  is  willing  to  profess  when  his 
lile  contradicts  such  profession,  he  ought  to  be  refused 
admission    to   baptism  for  his  child. 

We  therefore  ngain  draw  the  conclusion  that  visible 
piety  is  requisite  to  entitle  a  person  to  a  right  in  the  sight 
of  the  chun  h  to  offer  his  child  in  baptism.  This  appears 
to  be  the  doctrine  of  the  Scriptures,  both  of  the  Old  and 
INew  Testaments  ;  atid  this  is  the  doctrine  of  the  Confes- 
sions of  Faith  of  most,  if  not  all  the  Relbrmed  churches  ; 
and  this  is  the  doctrine  contained  in  the  standards  of  the 
churcii  to  which  we  profess  to  belong. 

And  here  it  may  be  important  to  answer  the  following 
query,  which  perhaps  has  arisen  in  the  minds  of  some. 
Sfeingthata  person  by  baptism  has  become  a  member  of 
the  visible  church,  although,  destitute  of  piety,  he  may 
hiive  no  right  in  the  sight  of  God  to  offer  his  child,  and 
although  he  gives  the  church  no  evidence  of  visible  piety, 
y<'l  oil  what  ground,  or  in  what  way,  can  he  be  kept  back 
irorn  baptism  for  his  child  ?  I  answer,  let  him  I  e  serious- 
ly and  solemidy  tohf  the  nature  of  baptism,  the  protession 
which  he  is  about  to  make,  and  the  solemn  obligations 
u;.d.'r  which  he  is  about  to  lay  himself  If  this  were 
p.uj)erly  done,  it  would  have  a  great  effect  in  keeping 
back  many  iiup;oper  persoiis.     Further,  I  would  answer, 


QUALIFICATIONS    FOR    BAPTISM.  4Su 

iftbe  church  has  a  right  to  keep  back  baptized  persons 
from  the  Lord's  Supper,  for  want  of  quahfications,  which 
is  almost  universally  acknowledged  and  done,  then  it  has 
a  right  to  keep  them  back  irom  baptism  for  their  children, 
for  want  of  qualifications.  Besides,  the  church  has  un- 
doubtedly the  right  of  discipline,  and  for  conduct  incon- 
sistent with  membership,  they  may  suspend  or  exclude 
from  the  church. 

I  proceed  now  to  make  a  practical  improvement  of  this 
subject. 

1,  We  infer  from  our  subject,  that  the  sacraments 
ought  not  to  be  divided.  The  person  who  is  fit  to 
come  to  the  one  is  fit  to  come  to  the  other.  They  are 
both  seals  of  the  same  covenant.  When  an  adult  person 
receives  baptism  himself,  he  professes  true  religion.  He 
makes  a  covenant  with  God,  and  binds  himself  to  live  to 
God  as  one  of  his  people.  He  does  the  same  when 
Jie  offers  his  child.  And  he  does  no  more  when  he 
comes  to  the  Lord's  Supper.  How  then  does  it  happen 
that  there  are  so  many,  who  are  willing  to  come  to 
baptism  for  themselves  and  their  children,  and  yet  are 
unwilling  to  come^-to  the  Lord's  Supper.  It  must  arise 
from  erroneous  views  of  the  nature  of  the  ordinances.  1 
do  not  say  brethren,  that  you  ought  to  come  to  the  Lord's 
table  before  you  bring  your  children  to  baptism;  but  I  do 
say  with  confidence  that  you  ought  to  have  the  same 
qualifications  to  otferyour  children  in  baptism  as  to  come 
to  the  Lord's  table  ;  and  that  having  given  up  yourselves 
to  (iod  in  offering  your  children,  }ou  ought  to  embrace 
the  first  opportunity  to  come  to  the  other  sacrament. 
And  since  the  practice  of  the  Jewish  church,  in  admitting 
every  one,  as  they  suppose,  to  circumcision  for  their 
children  is  so  often  brought  as  favorable  to  the  sentiment 
of  those,  who  wish  to  offer  their  children  in  baptism, 
"while  they  neglect  the  Lord's  Supper,  I  would  here  re- 
mark, there  was  no  separating  the  sacraments  in  the 
Jewish.  The  Lord's  Supper  is  allowed  to  have  come  in 
the  room  of  the  passover.  Now  it  is  certain  that  the  Jew 
who  neglected  to  keep  the  passover  was  liable  not  only 
to  be  deprived  of  the  right  of  coming  to  circumcision  for 
his  child,  but  also  to  be  cut  off  from  the  church  and  all 
its  privileges.  Read  Num.  ix.  13  ;  "  But  the  man  that  is 
clean,  and  is  not  in  a  journey,  and  forbeareth  to  keep  the 


436  SERMON   CI. 

passover,  even  the  same  soul  shall  be  cut  off  from  among 
his  people  :  because  he  brought  not  the  offering  of  the 
Lord  in  his  appointed  season,  that  man  shall  bear  his  sin." 
2.  Our  subject  solemnly  reproves  many,  who  have  had 
their  children  baptized.  All  such  have  solemnly  ac- 
knowledged their  own  baptism  with  all  the  consequent 
obligations.  They  have  solemnly  professed  to  be  in  cov- 
enant with  God,  and  have  bound  themselves  to  live  a  life 
of  real  piety.  All  this  is  implied  in  the  act  of  offering 
children  in  baptism.  Did  you  sincerelij  covenant  with 
God  when  you  had  your  children  baptized.'*  If  not, you 
acted  hypocritically,  and  mocked  God.  And  was  not 
this  great  wickedness.  Let  such  be  convinced  of  their 
guilt,  be  alarmed  under  a  sense  of  it,  and  without  delay 
seek  the  forgiveness  and  mercy  of  that  God,  against 
whom  they  have  thus  sinned.  Did  you  suppose  at  the 
time  you  were  sincere,  but  have  you  not  kept  your  cove- 
nant engagements  ?  You  are  covenant-breakers,  and 
have  reason  again  to  be  convinced,  and  alarmed,  and  im- 
portunately to  seek  the  forgiveness  of  God.  And  here  let 
me  remind  all  parents  who  have  offered  their  children  in 
baptism,  of  the  solemn  vows  they  have  made  with  respect 
to  them.  Whether  you  have  explicitly  promised  or  not, 
the  promises  are  imphed.  But  I  suppose  that  most  of 
you  have  made  explicit  promises,  in  the  words,  or  the  sub- 
stance, of  the  direction  in  our  Confession  of  Faith.  This 
has  been  the  case  with  all  whose  children  the  speaker 
has  baptized.  Have  you  my  hearers  whether  communi- 
cants or  not  .'*  I  ask  you  as  in  the  presence  of  God  who 
\vill  soon  be  your  judge — have  you  kept  your  engage- 
ments, which  you  have  solemnly  made  to  God,  and  his 
church  }  You  promised  to  teach  your  children  to  read 
the  word  of  God.  Have  you  done  this  ?  have  you  put  the 
Bible  into  their  hands  "^  have  you  recommended  this  book 
to  them.'*  and  do  you  frequently  read  it  yourselves  before 
them,  that  they  may  be  led  by  your  example  }  You  pro- 
mised to  instruct  them  in  the  principles  of  our  holy  reh- 
gion.  Have  you  done,  and  are  you  still  doing  this  ?  or 
do  you  seldom  or  never  speak  to  them  of  divine  things  ? 
or  what  is  worse,  do  you  teach  them  to  neglect  and  de- 
spise such  instruction  }  You  promised  to  pray  with  and 
for  your  children.  Have  you  done,  and  are  you  doing  this 
flaily  ^  or  have  you  seldom  or  never  offered  up  a  prayer 


QUALIFICATIONS    FOR   BAPTISM.  48''7 

for  your  children  ?  Have  tliey  never  seen  you  collect 
that  iamily  which  God  has  given  you,  and  in  the  midst  of 
them  pray  unto  him  ?  You  promised  to  set  an  example 
of  piety  and  godliness  before  your  children.  Have  you 
done,  and  are  you  daily  doing  this  ?  or  is  your  example 
the  reverse  of  this  ?  And  you  promised  by  all  the  means 
ofGod's  appointment,  to  bring  up  your  children  in  the 
nurture  and  admonition  of  the  Lord.  Have  you  fulfilled 
this  promise  ?  These  means  are  many,  such  as  instruction, 
example,  restraint,  correction,  prayer,  and  attendance  up- 
on the  word  and  ordinances  of  God.  Brethren,  these  ques- 
tions are  addressed  to  your  consciences.  What  does 
conscience  say  ?  Have  you  not  fulfilled  your  solemn 
vows  ?  Think  of  the  day  of  account,  when  the  Lord  will 
not  hold  him  guiltless  that  taketh  his  name  in  vain.  And 
may  the  Lord  give  you  deep  conviction  and  repentance. 
3.  Finally,  permit  me  to  say  a  word  to  those  who  have 
not  offered  their  children  in  baptism.  fhey  may  perhaps 
be  blessing  themselves  that  they  are  clear  of  guilt  in  this 
matter.  It  is  true,  you  are  not  guilty  of  breaking  cove- 
nant engagements  ;  but  still  you  are  guilty  of  neglecting 
your  duty.  It  is  your  duty  to  offer  your  children  and  to 
give  up  both  yourselves  and  them  unto  God,  and  to  do  it 
in  the  exercise  of  real  faith  and  repentance.  Faith  and 
repentance  are  immediate  duties  of  every  soul.  And  it 
is  at  the  peril  of  the  loss  of  your  souls,  if  you  do  not  re- 
pent and  believe.  And  repenting  and  believing,  it  is  your 
duty,  immediately  to  give  up  yourselves,  and  your  chil- 
dren, to  God  in  a  public  covenant.  So  that  you  as  well 
as  those  who  are  covenant-breakers,  are  in  a  dangerous 
state.  "  Repent"  therefore  "  and  be  baptized,  every  one 
of  you"  who  are  unbaptized,  "in  the  name  of  Jesus  Christ, 
for  the  remission  of  sins."  Let  all  who  are  baptized 
bring  their  children  to  the  ordinance,  in  the  exercise  of 
faith,  repentance,  and  holy  obedience.  And  let  all  who 
offer  themselves  or  their  children,  feel  that  they  have  cov- 
enanted to  be  the  Lord's  and  his  alone,  and  be  careful  to 
fulfil  their  covenant  engagements. 


SERMON  Clf. 

ADVAiNTAGES    OF    INFANT    BAPTlbM. 
ROMANS    III.    1,    2. 

"  What  advantage  then  hath  the  Jew  ?  or  what  profit  is  there 
of  circumcision  ?  much  every  icay  ;  chiefly^  because  that  unto 
them  were  co7nmitted  the  oracles  of  God.''"' 


In  the  preceding  chapter,  the  apostle  had  shown  that 
without  internal  piety,  tlie  iew^  notwithstanding  all  his 
peculiar  privileges,  could  not  be  saved  ;  and  that  the 
pious  Gentile,  though  destitute  of  the  external  privileges 
of  the  Jew,  would  obtain  salvation.  The  Jews  boasted 
of  their  privileges  ;  and  many  of  them,  in  the  apostles 
days,  trusted  to  them  ;  supposing,  because  they  were 
the  children  of  Abraham,  had  the  law  and  ordinances  of 
God,  and  had  been,  as  a  nation,  the  subjects  of  the  divine 
favour,  that  therefore  they  were  safe.  And  at  the  same 
time  they  supposed  that  the  Gentiles,  being  destitute  of 
such  external  marks  of  the  divine  favour,  were  rejected 
of  God,  and  would  not  be  accepted  by  him. 

This  opinion  the  apostle  refuted  by  the  following  rea- 
soning. '-Circumcision  verily  profiteth  if  thou  keep  the 
law,  but  if  thou  be  a  breaker  of  the  law,  thy  circumcision 
is  made  uncircumcision.  Therefore  if  the  uncircum- 
cision  keep  the  righteousness  of  the  law,  shall  not  his  un- 
circumcision be  counted  for  circumcision.'*  And  shall, 
not  uncircumcision  which  is  by  nature,  if  it  fulfil  the  law 
judge  thee,  who  by  the  letter  and  circumcision  dost  trans- 
gress the  law?  For  he  is  not  a  Jew,  which  is  one  outwardly : 
ncitiier  is  that  circumcision  which  is  outward  in  the  ilesb : 
But  he  is  a  Jew  who  is  one  inwardly  ;  and  circumcision  is 
that  of  tlio  heart,  in  the  spirit,  and  not  in  the  letter,  whose 
praise  is  not  of  men  but  of  God  ;"  Rom.  ii.  25 — 29. 

From  this  reasoning  the  Apostle  supposed  an  inference 
might  be  drawn  against  the  Jevvish  privileges.  This  ob- 
jection he  stated,  and  answered  in  our  te\t.     As   thousjh 


ADVANTAGES    OP    INFANT    BAPTISM.  489 

he  had  said,  if  this  statement  be  correct,  you  may  ask, 
"  What  advantage  then  hath  the  Jew?  Or  what  profit  is 
there  of  circiimrision  ?"  I  answer,  "  Much  every  way  ; 
chietiy,  because  that  unto  them  were  committed  the  ora- 
cles of  God."  Though  circumcision  could  not  save  them 
in  their  sins,  or  by  its  own  efficacy,  yet  it  secured  to  them 
many  and  great  advantages  for  obtaining  salvation  ;  and 
especially  it  secured  to  them  the  advantage  of  having  com- 
mitted to  them  the  Holy  Scriptures,  which  were  able, 
through  the  blessing  of  God,  to  make  them  wise  unto  sal- 
vation. 

We  have  in  a  former  discourse  seen  that  baptism  un- 
der the  New  Testament  dispensation  has  come  in  th^ 
room  of  circumcision  under  the  Old,  and  signifies  the  same 
things,  and  should  be  applied  to  the  same  subjects,  and 
therefore  to  infants.  We  may  therefore  answer  the  ques- 
tion which  is  sometimes  put,  "  What  profit  is  there  of" 
infant  baptism  ?  in  the  same  way  as  the  question  was  an- 
swered in  our  text  with  regard  to  circumcision,  "•  Much 
every  way  ;  chiefly  because  that  unto  them"  are  "  com- 
mitted the  oracles  of  God." 

The  object  of  the  ensuing  discourse  is  to  point  out  the 
advantages  of  infant  baptism. 

Baptism  cannot  of  itself  confer  any  grace.  It  is  not  re- 
generation. It  does  not  operate  as  a  kind  of  spell  or 
charm  as  many  seem  practically  to  suppose.  We  may 
say  of  it  as  the  apostle  in  our  context  said  of  circumcision. 
'•Circumcision  verily  profiteth  if  thou  keep  the  law,  but  if 
thou  be  a  breaker  of  the  law,  thy  circumcision  is  made 
uncircumcision.  i  he  chief  benefit  of  haptism  consists  in 
the  more  favourable  situation  into  which  it  brings  the 
child  to  obtain  the  grace  of  God  ;  and  will  profit  him,  if 
these  privileges  are  improved,  and  not  otherwise.  More 
particularly, 

1.  By  baptism  a  child  becomes  interested  in  the  promise 
of  God,  ••'  /  will  be  their  God  ;"  Gen.  xvii.  8.  This  was  the 
great  promise  made  to  the  circumcised  in  the  Abraliamic 
covenant,  as  you  will  find.  Gen.  xvii.  7,  8.  "And  I  will 
establisl)  my  covenant  between  me  and  tliee,  and  tS  y 
seed  after  thee  in  tlieir  generations  for  an  everlasting  cov- 
enant ;  to  be  a  God  unto  thee,  and  to  thy  seed  after  ti.ee; 
and  I  will  be  their  God."  This  promise  was  made  to  ttie 
circumcised  ;  and  to  be  interested  in  it,  it  was  necessary 
^  OL-.  rr.  (i2 


490  SERMON  cir. 

tbat  the  males  should  be  circumcised.  For  it  is  added ; 
"This  is  my  covenant  which  ye  shall  keep  between  me 
and  you,  and  thy  seed  after  thee;  every  man-child  among 
you  shall  be  circumcised  ;"  vers.  10.  "And  my  cove- 
nant shall  be  in  your  flesh  for  an  everlasting  cove- 
nant;"  vers.  11.  And  it  is  further  added,  "Theuncir- 
cumc  ised  man-child,  wliose  flesh  of  his  foreskin  is  not 
cin  umiised,  that  soul  shall  be  cut  off  from  his  people: 
he  liath  broken  my  covenant;"  vers.  14. 

Under  the  New  Testament  dispensation,  baptism  which 
has  come  in  the  room  of  circumcision,  introduces  the 
child  to  an  interest  in  the  same  promise.  For  from  the 
»New  Testament  we  learn,  that  Abraham  is  "  the  father 
of  all  them  tliat  believe ;  Rom.  iv.  11  ;  that  the  blessing 
of  Abraham  has  come  on  the  Gentiles  through  Jesus 
Christ ;"  Gal.  iii.  14  ;  that  they  who  are  "Christ's  are  A- 
braham's  seed, and  heirs  according  to  the  promise;"  Gal. 
iii.  29  ;  and  that  the  promise  is  still  to  God's  covenant 
people,  and  to  their  children  ;  Acts  ii.  39.  Hence  we  in- 
fer that  the  promise,  "I  will  be  their  God,"  is  still  in  force. 
And  reasoning  from  circumcision  to  baptism,  children  to 
be  interested  in  this  promise,  must  have  the  token  of  the 
covenant,  which  is  now  baptism,  put  upon  them. 

They  who  have  not  this  sign  of  the  covenant  upon  them, 
can  be  no  more  interested  in  the  promises  of  the  cove- 
nant, than  was  the  uncircumcised  man-child  of  old,  who 
was  expressly  called  a  breaker  of  the  covenant  of  God. 
Since  therefore  this  promise  is  in  full  force,  and  baptism 
introduces  to  an  interest  in  it ;  it  will  be  important  in 
pointing  out  the  advantages  of  baptism  to  inquire  into  the 
import  of  this  promise  made  to  the  baptized,  "  I  will  be 
their  God." 

'I'his  promise  under  the  Old  Testament  was  a  very 
great  one,  and  imported   very  great  blessings. 

It  certainly,  however,  did  not  imply  that  every  circum- 
cised child  should  be  made  a  partaker  of  the  saving  grace 
of  God.  For  there  undoubtedly  were  many  of  the  cir- 
cumcised Jews,  who  lived  and  died  strangers  to  a  circum- 
cision of  heart,  or  vital  piety.  But  the  least  that  it  im- 
ported was,  that  God  would  keep  up  his  church  among 
those  who  had  the  token  of  the  covenant,  or  circumcision, 
until  Christ  should  come ;  that  unto  them  as  a  body  would 
he  grve  his   revealed  word,  and  all  the  means  of  grace 


1 


ADVANTAGES    OP    INFANT    BAPTISM.  491 

with  which  the  Jews  were  favoured.  And  accordingly 
we  do  find,  that  notwithstandinoj  the  wickedness  of  the 
Jews  as  a  nation,  God  would  not  forsake  them,  but  contin- 
ued to  be  their  God,  and  to  grant  unto  them  the  means 
of  grace  ;  while  he  left  the  other  nations  to  walk  in  their 
own  ways.  When  the  Jews  as  a  nation,  wandered  from 
God  and  rebelled  against  him,  he  would  not  give  them  up, 
but  dealt  with  them  by  mercies  and  judgments,  to  bring 
them  to  a  sense  of  their  duty.  And  he  frequently  gave 
as  the  reason  why  he  would  not  give  them  up  in  their 
most  degenerate  days,  the  covenant  which  he  had  made, 
of  which  circumcision  was  the  sign  and  seal.  And  this 
promise  implied  further,  that  God  would  keep  up  a  spirit- 
ual believing  people  among  them,  who  should  be  heirs  of 
everlasting  life.  And  accordingly  we  have  reason  to  be- 
lieve there  were  more  pious  persons  among  the  small  na- 
tion of  the  Jews,  than  all  the  rest  of  the  world. 

Of  the  same  import  is  this  promise,  "I  will  be  their 
God,"  to  the  baptized.  God  has  engaged  to  them  as  a 
collective  body,  that  he  will  keep  up  his  church  among 
them  ;  that  unto  them  shall  be  committed  the  oracles  of 
God,  and  the  means  of  instruction  and  grace  ;  and  more- 
over that  a  spiritual  believing  seed  shall  be  kept  up  a- 
mong  them  ;  and  that,  although  God,  in  a  sovereign  way, 
may  sometimes  bestow  his  saving  grace  upon  somo  who 
are  visible  ahens  from  the  commonwealth  of  Israel,  and 
strangers  from  the  covenants  of  promise,  or  who  have  not 
been  baptized,  yet  the  great  proportion  of  his  real  people 
shall  be  taken  from  among  those  who  have  the  toketi  of 
his  covenant  upon  them,  or  have  been  baptized.  In  short 
this  promise  imports,  that  as  unto  the  circumcised  of  old, 
so  now  unto  the  baptized  in  a  collective  capacity,  shall 
pertain  "the  adoption,  and  the  glory,  and  the  covenants, 
and  the  service  of  God,  and  the  promises;"  Rom.  ix.  4. 

These  are  the  least  blessings  which  the  promise,  "  I 
will  be  their  God  imports  ;"  and  these  are  very  great  and 
important  blessings.  And  it  is  far  more  probable  that 
persons  interested  in  this  promise,  as  all  the  baptized  are, 
will  partake  of  the  saving  grace  of  God,  than  they  who  are 
not. 

But  it  is  highly  probable  that  this  promise,  "  I  will  be 
the  God  of  your  seed"  in  visible  coveriant,  means  some- 
thing more  and  still  greater,  viz, :  that  in  case  of  the  faith- 


492  SERMON    CII. 

fulness  of  the  parent,  the  seed  in  visible  covenant,  shall  be 
made  partakers  of  the  grace  of  God,  or  that  God  will  be 
tlicirGod  in  the  highest  sense,  even  their  everlasting  God. 
I  dare  not  decidedly  assert  this ;  but  the  sentiment  has 
been  advanced  with  confidence  by  eminent  divines  ;  and 
the  word  of  God  seems  to  favour  it.  Of  Abraham  the 
Lord  said,  '•  I  know  him  that  he  will  command  his  chil- 
dren, and  his  household  after  him,  and  they  shall  keep 
the  way  of  the  Lord,  to  do  justice  and  judgment  ;"  Gen, 
xviii.  J  9.  Here  was  a  prediction  that  Abraham  would  be 
fc.ilhful  ;  and  a  promise,  that  in  consequence,  his  children 
and  household  should  keep  the  way  of  the  Lord.  Of  the 
same  import  is  the  following  passage,  Jer.  xxxii.  38,  ."39  ; 
"And  they  shall  be  my  people,  and  I  will  be  their  God. 
And  I  will  give  them  one  heart,  and  one  vvay,  that  they 
may  fear  me  forever,  for  the  good  of  them,  and  of  their 
children  after  them."  And  also  the  following  passages 
1!)  the  prophecy  of  Isaiah.  ''I  will  direct  their  work  in 
truth,  and  1  will  make  an  everlasting  covenant  with  them. 
And  their  seed  shall  be  known  among  the  Gentiles,  and 
their  offspring  among  the  people  :  all  that  see  them  shall 
acknowledge  them,  that  they  are  the  seed  which  the 
Lord  hath  blessed  ;"  Is.  Lxi.  8,  9.  "They  shall  not  labour 
in  vain,  nor  bring  forth  for  trouble  :  for  they  are  the  seed 
of  the  blessed  of  the  Lord,  and  their  offspring  with  them;" 
Is.  Lxv.  23.  "I  will  pour  my  Spirit  upon  thy  seed,  and 
my  blessing  upon  thine  offspring  :  and  they  shall  spring 
up  as  amotjg  the  grass,  as  willows  by  the  water  courses;" 
Is  X!  iv.  3,  4.  These  texts  seem  to  import,  an  absolute 
promise  of  saving  grace  to  the  covenant  seed  of  parents 
iii  covenant,  on  conditioii  of  the  parents'  faithfulness.  It 
is  true  we  see  good  men  have  wicked  children.  But 
good  men  like  Lli  are  very  otten  unfaithful  in  the  article 
ol  the  religious  education  of  their  cl  ildren.  But  if  parents 
were  as  iailhful  as  Abraham,  we  have  reasoii  to  believe 
their  children,  in  visible  covenant,  would  sooner  or  later 
receive  the  blessings  of  divine  grace.  And  if  the  promise 
to  Uiose  children,  who  have  the  seal  of  (tod's  covenant 
ujon  them,  that  God  will  be  their  God,  imports,  that  God 
will  sooner  or  later  bestow  saving  grace  upon  them,  in 
cjise  pi! eiits  are  faithful,  as  it  probably  does,  then  the 
bi  pi^ii.  oi  children  is  of  vast  importance  to  them.  And 
if  it  does  not  absolutely  import  this,  it  imports  at  least 


ADVANTAGES  OF    INFANT    BAPTISM.  49 

those  great  advantages,  which  we  have  before  shown,  viz. : 
that  to  that  collective  body,  to  which  they  belong,  shall 
be  committed  and  continued,  the  oracles  of  God,  and 
means  of  instruction  and  grace  ;  that  God  will  keep  up 
his  visible  church  in  the  world  among  them  ;  and  that 
he  will  also  keep  up  a  really  pious  people  among  them. 
So  that  to  be  interested  in  the  promise,  "  I  will  be  their 
God,"  is  a  very  great  blessing.  This  is  one  of  the  advan- 
tages of  infant  baptism. 

2.  Another  advantage  is  that  it  is  a  security  for  the  faith- 
fulness of  parents^  that  they  will  attend  to  the  religious  ed- 
ucation of  their  children.  It  is  true  that  parents  are  un- 
der obligations  arising  from  the  relations  they  bear  to 
God,  to  society,  and  to  their  children  themselves,  to  train 
them  up  in  the  ways  of  virtue  and  piety.  But  we  know 
that  we  are  slow  to  learn  our  duty,  and  prone  to  forget 
and  neglect  it  ;  and  these  natural  obligations  very  fre- 
quently are  not  perceived.  Of  this  we  have  a  proof  in  the 
opinion  held,  and  frequently  expressed  and  more  fre- 
quently acted  upon,  by  many  parents,  that,  because  they 
have  never  brought  their  children  to  baptism,  nor  come 
under  vows,  that  therefore  they  are  not  bound  to  attend 
to  their  religious  education.  There  can  be  no  doubt  that 
dedicating  a  child  to  God,  and  comiug  under  explicit 
vows,  places  our  duty  more  distinctly  before  us,  is  calcu- 
lated to  make  us  feel  more  our  duty  to  the  child,  and  is 
an  additional  security  for  the  faithfulness  of  the  parent. 
And  although  many  parents,  who  offer  their  children  in 
baptism,  can  violate  and  disregard,  not  only  their  natural 
obligations,  but  also  their  explicit  vows  ;  yet  there  can 
be  no  doubt,  there  is  more  probahility  that  parents  will 
be  faithful  to  their  children,  when  they  have  solemnly 
dedicated  them  to  God,  and  vowed  unto  him,  than  when 
they  have  not. 

^.  Another  advantage  of  infant  baptism  is  thatit«z/ro- 
duces  children  to  the  prayers  of  the  church.  By  baptism,  chil- 
dren become  members  of  Christ's  visible  church.  They 
therefore  become  interested  in  all  the  prayers  offered  up 
for  the  church,  by  the  people  of  God,  in  every  part  of  the 
world  ;  and  this  is  certainly  a  great  privilege.  And  what 
increases  the  privilege  is.  that  these  prayers  are  enforced 
by  very  great  and  precious  promises,  which  God  has  m 
his  word  made  concerning  his  church. 


401  SERMON    Cll. 

4.  Another  advantage  of  infant  baptism  is  that  the  bap- 
tized are  hereby  introduced  to  the  instructions  of  the  church. 
This  is  one  great,  and  we  have  reason  to  believe  the  chief 
end,  that  the  great  Head  of  the  church  had  in  view^,  in  di- 
recting that  the  seal  of  the  covenant  should  be  put  upon 
children,  and  they  be  l)rought  into  a  visible  standing  in 
his  church ;  viz.  to  secure  their  religious  instruction.  By 
baptism  they  are  placed  in  the  school  of  Christ.  And  not . 
only  parents,  but  the  church  also,  which  as  a  mother  re- 
ceives them  into  her  bosom,  is  bound  to  attend  to  their 
religious  instruction.  It  is  the  duty  of  the  church  by  its 
proper  officers,  to  see  that  parents  do  their  duty  to  their 
baptized  children  ;  frequently  to  remind  them  of  their 
duty,  and  exhort,  them  to  the  performance  of  it ;  to  see 
that  they  bring  them  to  the  house  of  God  ;  that  they  pray 
with  them  and  forthem;  that  they  set  a  pious  example  be- 
fore them  ;  that  they  teach  them  to  read  (lod's  holy 
word  ;  that  they  instruct  them  in  the  principles  of  reli- 
gion ;  that  they  attend  to  their  catechetical  instruction, 
and  submit  them  to  be  catechised  and  instructed  by 
the  church  ;  and  that  they  use  their  endeavours  to  re- 
strain them  from  vicious  courses.  And  it  is  the  duty  of 
the  church  by  its  constituted  officers  to  attend  to  its  bap- 
tized children,  not  only  through  the  medium  of  the  pa- 
rents, but  immediately  ;  frequently  to  catechise  and  visit 
them,  and  administer  instruction  according  to  their  capa- 
city to  receive  it.  This  would  be  an  incalculable  advan- 
tage of  infant  baptism,  if  the  church  was  faithfully  to  do 
its  duty. 

5.  I  mention  one  other  advantage  of  infant  baptism, 
and  that  is  discipline.  Children  by  baptism  are  brought 
under  the  watch  of  the  church,  and  become  the  subjects 
of  its  wholesome  discipline.  The  church  by  its  officers 
are  bound  to  exercise  for  the  good  of  the  child,  a  watch  o- 
ver  the  parents,  who  offered  it ;  and  to  admonish,  reprove 
and  rebuke  them  when  they  prove  unfaithful.  And  when 
baptized  children  run  into  vicious  courses,  it  is  the  duty  of 
the  church  to  endeavour  to  restrain  or  reclaim  them, 
by  admonishing,  reproving,  rebuking,  and  exhorting,  with 
all  long-suffering,  tenderness,  and  anxious  solicitude.  And 
I  would  go  further,  and  express  the  opinion,  that  when 
baptized  cfiildren  grow  up  in  wicked  courses,  and  become 
confirmed  in  habits  of  vice,  and  after  faithful  and  patient 


ADVANTAGES    OF    INFANT    BAPTISAf.  495 

dealing  with  by  the  church,  will  not  be  reclaimed,  it  is  the 
duty  of  the  church  to  exclude  them  from  their  standing  in 
it,  and  cut  them  off  from  membership,  in  the  house  of 
Christ,  by  the  laws  of  which  they  obstinately  and  perse- 
veringly  refuse  to  be  governed. 

Were  the  church  faithful  in  this  article  of  discipline^, 
and  the  last  mentioned  article  of  instruction,  we  would 
not  be  so  often  at  a  loss  to  show  the  advantages  of  infant 
baptism.  The  state  of  society,  we  have  reason  to  believe, 
would  be  far  more  moral  than  it  is  ;  our  congregations 
would  be  far  better  indoctrinated  ;  and  a  far  greater  pro- 
portion of  our  baptized  children  would  become  the  sub- 
jects of  divine  grace.  Then  we  would  see  fulfilled  that 
prophecy, "  All  that  see  them  shall  acknowledge  them, 
that  they  are  the  seed  which  the  Lord  hath  blessed  ;'* 
Is.  LXi.  9.  Our  baptized  children,  we  have  reason  to  be- 
lieve, would  then,  agreeably  toanotherprophecy,  "Spring- 
up  as  among  the  grass,  as  willows  by  the  water  courses  ;" 
Is.  xLiv.  4.  And  the  church  would  "  look  forth  as  the  mor- 
ning, fair  as  the  moon,  clear  as  the  sun,  and  terrible  as  an 
army  with  banners  ;"  Sol.  Song.  vi.  10. 

We  shall  now  conclude  this  discouse  with  some  inferen- 
ces from  what  has  been  said. 

1.  Our  subject  affords  an  answer  to  a  popular  objection 
against  infant  baptism  ;  viz.  that  it  can  do  the  child  no 
good,  because  it  is  ignorant  of  it,  and  is  not  its  own  act. 
The  very  same  objection  lay  with  equal  force  against  cir- 
cumcision. The  child,  of  eight  days  old,  knew  nothing  a- 
bout  it ;  but  yet  God  commanded  the  child  to  be  circum- 
cised. And  this  circumcision  was  a  seal  of  the  right- 
eousness of  faith.  And  to  the  objector  asking  what  pro- 
fit is  it?  The  Apostle  gave  answer,  *' Much  every  way; 
chiefly,  because  that  unto  them  were  committed  the  ora- 
cles of  rjod.  The  same  answer  may  be  given  to  him, 
who  asks,  what  profit  is  infant  baptism  .f"'  Although  the 
child  at  the  time  of  receiving  it  be  entirely  ignorant  of  the 
transaction,  yet  it  is  calculated  to  be  of  great  profit  to  him. 
He  hereby  becomes  interested  in  that  great  promise,  '•  i 
will  be  their  God."  His  parents  become  bound,  by  ex- 
plicit engagements  made  to  God  and  his  church,  for  his  rcr 
ligious  education,  and  thus  he  has  an  additional  securi(v 
to  the  obligations  arising  from  nature,  that  he  will  be 
trained  up  in  the  nurture  and  admonili»>n  of  thf'  Lorrl.    He 


196  SERMOM    CIl. 

becomes  a  constituent  part  of  the  church  of  Christ,  and 
obtains  an  interest  in  all  the  prayers  that  are  offered  up 
for  the  church.  And  he  is  put  under  the  instruction  and 
discipline  of  the  church.  These  are  certainly  great  and 
precious  advantagjes  ;  and  we  may  say  to  those  who  ask 
what  profit  is  there  of  infant  baptism  ?  Much  every  way. 

2.  We  infer  from  our  subject  that  they  who  neglect  the 
baptism  of  their  children,  deprive  them  of  an  important 
privilege.  Yea,  permit  me,  in  faithfulness  to  add,  they 
neglect  a  very  important  duty,  and  in  tliis  respect  are  guil- 
ty before  God.  Baptism  we  have  shown  stands  in  the 
place  of  circumcision.  Now,  remember  that  God  called 
a  neglect  of  circumcision  a  breach  of  his  covenant ;  and 
declared  that  the  uncircumcised  man-child  should  be  cut 
off"  from  his  people.  Consider  also  the  anger  of  the  Lord 
against  Moses,  lor  neglecting  to  put  the  seal  of  the  cove- 
nant upon  his  children.  We  are  told,  he  met  him  on  his 
way  from  Midian  to  Egypt,  in  the  inn,  and  sought  to  kill 
him.  Let  those  who  neglect  this  ordinance,  think  seri- 
ously on  this  subject.  It  is  a  subject  of  great  importance, 
both  to  them  and  their  children.  From  wliat  has  been 
said  we  learn,  they  are  neglecting  a  very  important  duty, 
and  are  depriving  their  children  of  very  important  privi- 
leges. They  are  suffering  their  children  to  grow  up  as 
visible  Heathen,  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise. 

3.  This  subject  instructs  in  their  duty  those  who  have 
offered  their  children  to  God  in  baptism.  It  is  your  duty 
to  be  faithlul  to  the  spiritual  interests  of  your  children.  If 
you  are  unfaithful,  one  great  advantage  of  baptism  is  de- 
feated. It  is  your  duty  often  to  bear  them  on  your  hearts 
at  the  throne  of  grace,  and  plead  their  covenant  relation; 
to  pray  with  them,  and  for  them  ;  to  instruct  them  in  the 
principles  of  the  christian  religion  ;  to  restrain  them  from 
vice  ;  to  set  an  example  of  piety  before  them ;  and  to  sub- 
mit them  cheerfully  to  the  instructions  and  watch  of  the 
church.  Be  faithful,  and  you  have  great  encouragement 
to  hope,  that  sooner  or  later,  God  will  pour  out  his  Spirit 
upon  your  seed,  and  make  them  the  subjects  of  his  saving 
grace. 

4.  This  subject  reproves  unfaithful  parents.  And  alas! 
we  have  reason  to  fear  there  are  too  many  sucli,  who  get 
dieir  children  baptized  out  of  mere   form;  and  who  not- 


ADVANTAGES    OF   INFANT   BAPTISM.  497 

withstanding  they  come  under  the  most  solemn  obligations 
to  the  great  God,  that  they  will  train  up  their  children  in 
the  ways  of  piety  (for  these  obligations  are  implied  in  com- 
ing to  the  ordinance  whether  explicit  promises  be  made 
or  not)  and  yet  afterwards  scarcely  think  of  their  engage- 
ments, and  habitually  live  in  the  neglect  of  their  most  so- 
lemn promises,  and  even  act  directly   contrary  to  them; 
and  besides  neither  consider  themselves  amenable  to  the 
church  for  their  conduct,  nor  their  children  subject  to   its 
instructions  and  discipline.     With  respect  to  such  child- 
ren our  subject  jjeaches,  that  their  baptism  can  be  of  little 
or  no  service  to  them.     For   the  great  ends   of  baptism, 
the  instructions  and  watch   of   the   parents   and   of  the 
church,  are  defeated.     With  respect  to  such  we  may   say, 
in  the  language  of  the  apostle  in  our  context,  their  circum- 
cision is  made    uncircumcision.     Their  baptism  prolit- 
eth  nothing.     Yea,  this  solemn  mockery  (for  it  is  no   bet- 
ter, as  the  judgment  bar  will  show)  will  increase  the  con- 
demnation of  those  who  are  guilty  of  it.     Brethren,  bap- 
tism is  a  most  solemn  ordinance;  it  is  a  seal  of  God's  holy 
covenant;  and  it  becomes  us  to  lay  hold  of  this   seal  with 
reverence.     Offering  a  child  in  baptism  is  a  solemn  cove- 
nanting with  a  heart-seaching  God  :  and  it  therefore  be- 
comes us  to  tome  with  great  solemnity  to  this  ordinance, 
and  sacredly  to  keep  our  vows.     And  the  prostitution  of 
infint  baptism  isone  leading  cause,  why  so   many  minds 
are  prejudiced  against  it. 

5.  From  this  subject  we  learn  something  of  the  qualifi- 
cations, the  church  ought  to  look  for  in  those  who  are 
admitted  to  baptism  for  their  children.  They  ought  to 
consider  themselves  as  subject  to  the  instruction,  watch, 
and  discipline  of  the  church,  and  be  wiUing  to  submit 
their  children  to  the  same;  otherwise  one  great  end  of 
baptism  is  defeated.  And  they  ought  to  have  such  a  cha- 
racter, as  that  the  church  may  have  ground  to  believe 
that  the  child  will  be  piously  educated  ;  for  the  child 
must  be  committed  back  again  by  the  church  to  the  offerer, 
to  train  it  up.  And  if  the  offerer  neglect  the  pious  educa- 
tion of  the  child,  one  great  end  of  baptism  is  defeated. 

6.  Again,  we  infer  from  our  subject,  that  important  du- 
ties are  incumbent  on  the  church.  Let  those  of  us  my 
brethren  who  are  officers  in  this  church,  be  impressed 
with  a  sense  of  our  charge.  Let  us  see  to  it  that  the  blood 

vol..  II.  63 


498  SERMOM  cm. 

of  tlie  lambs  of  this  flock  is  not  laid  to  our  cliarge  in  the 
o-reat  day  of  account,  Let  us  study  to  know  our  duty. 
And  knowing,  let  us  do  it.  And  may  God  strengthen  us 
to  the  performance  of  it,  and  add  his  blessing. 

7.  Finally,  baptized  children  and  youth — remember 
that  you  are  the  lambs  of  Christ's  flock,  and  subjects  of 
peculiar  privileges.  Improve  these  privileges.  Cheerful- 
ly submit  yourselves  to  the  advice,  instruction,  and  watch, 
of  the  church.  Profit  by  them,  and  avouch  the  Lord  to 
be  your  God.  As  you  have  peculiar  privileges,  if  you  ne- 
glect or  despise  them,  your  guilt  will  b^  the  greater  in 
proportion  to  your  privileges. 


SERMON  cm. 

THE    lord's    supper. 

1   cdRiNTHiANs  XI.  23,  24,  25,  26. 

"  For  I  have  received  of  the  Lord  that  which  also  /delivered 
unto  you^  That  the  Lord  Jesus,  the  same  night  in  which  he  was 
betrayed,  took  bread:  ^nd  ivhen  he  had  given  thanks,  he  brake 
it,  and  said,  Take,  eat;  this  is  my  body  which  is  broken  for  you  : 
this  do  in  remembrance  of  me.  Jfter  the  same  inanner  also  he 
took  the  cup,  ivhenhe  had  supped,  saying.  This  cup  is  the  new 
testament  in  my  blood:  this  do  ye,  as  oft  as  ye  drink  it,  in  remem- 
brance of  me.  For  as  often  as  ye  eat  this  bread,  and  drink  thi^ 
cup,  ye  do  show  the  Lord^s  death  till  he  come.'''' 


Many  abuses  prevailed  in  the  Corinthian  church,  in  the 
celebration  of  the  Lord'sSupper.  These  abuses  the  apos- 
tle notices  in  our  context.  The  members  of  this  church 
came  together  divided  among  themselves,  'i  hey  con- 
vened in  a  disorderly  manner.  They  waited  not  one  for 
anotlier;  and  while  some  were  hungry,  others  ate 
and  drank  to  ex«  ess  and  intoxication.  For  these 
abuse's  the  apostle  severely  reproved  them  ;  and  then  to 
remedy  these  disorders,   he  referred  them  in   our  text 


THE  lord's  supper.  499 

to  "the  original  appointment.  This  he  had  received 
of  the  Lord,  most  probably,  by  immediate  revelation;  and 
had  faithfully  delivered  unto  them. 

The  object  of  the  ensuing  discourse  is  to  illustrate  the 
nature  of  ihe  Lord''s  Supper. 

The  doctrine  as  contained  in  our  Catechism  is  as  fol- 
lows: 

"  The  Lord's  Supper  is  a  sacrament,  wherein  by  giving  and 
receiving  bread  and  ivine,  according  to  Chrisfs  appointment.,  his 
death  is  showed  forth  ;  and  the  ivorthy  receivers  are,  not  after 
a  corporal  and  carnal  manner.,  but  by  faith  made  partakers  of 
his  body  and  blood  with  all  his  benefits.,  unto  their  spiritual  nour- 
ishment and  growth  in  grace. 

This  ordinance  is  called  the  Lord^s  Supper,  because  it 
was  first  instituted  and  observed  in  the  evening,  at  the 
time  of  the  meal  called  supper;  and  because  it  was  insti- 
tuted by  the  Lord  Jesus  Christ,  and  is  not  of  human  in- 
vention. This  we  learn  from  the  history  of  the  institution 
as  recorded  by  the  evangelists  ;  and  from  the  testimony 
of  Paul  in  our  text. 

It  was  instituted  by  Christ  at  a  very  interesting  season, 
and  in  peculiarly  interesting  circumstances.  He  insti- 
tuted it  in  the  same  night  in  which  he  was  betrayed  by- 
Judas,  and  entered  upon  the  last  scene  of  those  sufferings 
which  he  endured  for  us  ;  and  when  he  knew  the  dread- 
ful suiferii.gs  which  were  just  before  him. 

It  was  instituted  to  be  a  sacrament  of  the  New  Testa- 
ment. In  it  by  sensible  signs,  spiritual  blessings  are  sig- 
nified and  sealed  to  the  worthy  receiver. 

It  was  instituted  to  be  a  perpetual  ordinance  inthechurch 
of  CIn'ist  ;  and  is  still  in  force,  and  will  be  in  tbrce,  down 
to  the  end  of  time  ;  tor  from  our  text  we  learn  that  in  tliis 
ordinance  the  disciples  of  Christ  were  to  show  forth  iiis 
death  until  his  second  coming,  whiC;  will  be  at  the  end 
of  the  world.  "As  oft  as  ye  eat  this  bread  and  drink 
this  cup  ye  do  show  the  Lord's  death  till  he  come." — 
Besides  as  it  was  instituted  by  Christ,  he  alone  has  the  right 
to  abrogate  it,  which  he  has  no  where  done;  and  it  was 
observed  by  the  apostles  and  disciples  after  his  deatli,  and 
by  the  primitive  church,  and  by  the  church  in  all  ages 
down  to  the  present  time.  And  there  is  as  much  need 
of  this  ordinance  now,  as  there  was  at  the  time  it  was 
first  instituted.  From  all  which,  it  is  evident,  this  ordi- 
nance is  still  in  full  force. 


500  SERMON  cm. 

The  external  elements  in  this  sacrament  are  Vreacl  and 
vine.  It  has  been  made  a  question  what  kind  of  bread 
and  wliat  kind  of  wine,  ought  to  be  used.  Some  have 
supposed  that  the  bread  ought  to  be  unleavened  ;  and  it  is 
almost  certain  that  it  was  first  observed  with  unleavened 
bread,  as  it  was  instituted  at  the  time  of  the  passover,  in 
which  no  leaven  was  fouud  in  the  houses  of  the  Jews. 
Butas  it  waskept  with  that  kind  of  bread  which  tliej  were 
then  using,  it  is  correct  for  us  to  do  the  same,and  use  that 
kind  of  bread  which  is  in  common  use.  As  to  the  wine, 
eome  suppose  it  ought  to  be  red,  which  colour,  best  re- 
sembles the  blood  of  Christ,  which  it  is  intended  to  re- 
present. But  this  is  also  a  matter  of  indifference,  as  our 
Saviour  gave  no  directions,  and  we  knovv  not  what  kind 
of  wine  he  used,  onlj  that  it  was  the  fruit  of  the  vine. 

The  administration  of  the  elements  should  I  e  I'j  ministers 
of  the  gospel  ;  for  to  them,  as  stewards  in  the  house  of 
God,  belong  the  dispensing  of  his  word  and  ordinances. 

The  sacramental  actions  on  the  part  of  the  minister  in 
this  ordinance  are,  setting  apart  the  elements  by  prayer 
and  the  words  of  institution,  breaking  the  bread,  and  giv- 
ing both  the  bread  and  the  wine  to  the  communicants. 
Tlius  our  Saviour  took  the  bread,  and  blessed  it,  and  gave 
thanks,  and  gave  it  to  his  disciples.  He  gave  them  real 
bread  and  not  wafers,  as  the  Romish  church  do  in  this  or- 
dinance. After  the  same  manner  he  took  the  cup.  and 
\\  lien  he  had  given  thanks,  he  gave  it  unto  them,  directing 
them  to  divide  it  among  themselves.  And  here  it  may  be 
proper  to  notice  a  pra(  tice  in  the  Roman  Catholic  church, 
of  witfiholding  the  cup  from  the  laity,  in  this  ordinance, 
"which  first  became  a  law  in  that  church,  by  a  decree  of 
the  council  of  Constance,  about  100  years  before  the  Re- 
formation. This  grew  out  of  their  do(  trine  of  transub- 
stantiation.  For,  supposing  after  consecration,  the  bread 
to  be  the  real  body  of  Christ,  and  the  wine  his  blood  ;  as 
flesh  contains  blood,  they  hold  that  both  the  flesh  and 
blood  of  Christ  are  received,  by  partaking  of  the  conse- 
crated wafer,  which  they  substitute  in  the  place  of  bread  ; 
or  rather  by  partaking  of  what  they  say  appears  to  be  the 
wafer.  But  why  the  priests  receive  the  cup  while  it  is 
withheld  from  the  laity,  is  hard  to  determine.  This  with- 
hoidiiig  the  cup  from  the  commo)  peopl "  in  this  ordinance, 
is  without  Scriptural  warrant;  yea   in  opposition  to  the 


THE   lord's    supper.  501 

instructions  of  Scripture.     The  ordinance  was  adminis- 
tered in   both  elements  at  first.     And  although  it  is  true 
ihey  were  all  ministers  who  sat  at  the  table,  when  the  or- 
dinance was  first  instituted ;  yet  as  the  manner  in  which 
the  ordinance  was  at  that  time  observed,  was  to  be  an 
example  in  succeeding  celebrations;  and  as  no  direction 
was  then  given  to  make  any  distinction   between  clergy 
and  laity,  it  follows  of  course  that  the  ministers  of  Christ, 
in  administering  the  ordinance,  should  make  no  distinc- 
tion.    Besides  the  apostle  in  our  text,  to  correct  the  abu-r 
ses   which   had  crept  into  the  Corinthian  church,  refers 
them  to  the  original  institution,  to  teach  them  how  they 
ought  to  keep  this  ordinance,  in  which  he  mentions  the 
cup  as  to  be  given  and    received  as   well  as  the    bread. 
And  in  a  following  verse,  he  exhorts,  "  Let  a   man  exam- 
ine himself,  and  so  let  him  eat  of  that  bread  and  drink  of 
that  cup."     Here  the  exhortation  is  given  to  a  inan — any 
man,  to  examine  himself ;  and  then   not    only    to   eat    of 
that    bread,  but  also  to  drink  of  that  cup.     The  minister 
is  to  give  both  tne  bread  and  the   wine   to    the  communi- 
cants, who  are  to  receive  tliem,  and  to  eat  the  bread    and 
drink  the  wine. 

The  posture  in  which  the  elements  should  be  received, 
has  also  been  made  a  question.  Some  receive  them 
standing,  some  sitting,  and  others  kneeling.  I  do  not 
suppose  that  the  posture  is  at  all  essential  to  the  ordi- 
nance. But  we  hold  sitting  to  be  the  best;  because  thie 
is  the  table  posture,  and  this  was  the  posture  in  which  the 
ordinance  was  first  received,  when  our  Lord  himself  was 
at  the  table.  It  was  while  sitting  at  the  table,  after  hav- 
ing eaten  the  passover,  that  he  instituted  this  ordinance  ; 
and  we  have  in  Scripture  no  precept  or  example  for  any 
other  posture. 

In  this  ordinance  the  bread  and  wine  are  only  signs. 
The  things  signified  are  the  body  and  blood  of  Christ. 
The  bread  represents  his  body  which  was  broken  for  us  : 
and  the  wine  his  blood,  which  was  shed  for  us.  The 
bread  and  wine  only  represent  the  body  and  blood  of 
Christ,  and  are  not  his  real  body  and  blood,  as  has 
been  most  absurdly  held.  The  Roman  Catholics  hold 
to  this  opinion.  They  suppose,  that  after  the  words  ol 
consecration  by  the  priest,  the  bread  and  wine  are  chan- 
ged into  the  real  body  and  blood  of  Christ ;  that  although 


5D2  SERMON  cin. 

the  appearance  of  bread  and  wine  remain,  there  is  only 
the  appearance,  and  not  the  reality  ;  wliat  appears  to  be 
bread,  is  really  the  body  of" Clirist,  and  what  appears  to 
be  wine,  is  really  the  blood  of  Christ.  Tliis  doctrine  is 
called  transuhstantiation.  It  was  once,  pre\'ious  to  the  Re- 
formation, for  a  long  time,  almost  universally  received, 
by  what  was  called  the  christian  chuj'ch.  Volumes  l:ave 
been  written  to  explain  and  defend  it.  The  elements 
have  been  worshipped  in  consequence.  And  many  have 
suffered  as  martyrs,  for  daring  to  question  the  truth  of  this 
doctrine.  It  is  founded  on  a  literal  understanding  of  the 
words  of  institution,  ^  This  is  my  body."  But  it  is  evident 
there  are  many  expressions  in  Scripture  w^hich  must  be 
understood  figuratively.  Thus  Christ  is  called  a  stone, 
a  rock,  a  corner-stone,  a  way,  a  door,  a  vine,  and  the  like ; 
but  common  sense  teaches  us  that  these  are  figurative  ex- 
pressions ;  and  it  equally  teaches  us  that  the  expression, 
"  This  is  my  body,"  is  not  to  be  understood  literally,  but 
figuratively.  I  need  not  spend  time  before  this  audience, 
in  endeavouring  to  show  the  monstrous  absurdity  of  this 
doctrine.  It  denies  the  testimony  of  our  senses  ;  it  (on- 
tradicts  reason  and  common  sense,  and  involves  the 
most  palpable  absurdities.  And  besides  we  may  observe, 
that  in  our  text,  the  apostle  speaks  of  the  bread  and 
'wine,  after  the  consecration;  "For  as  often  as  ye  eat 
this  breads  and  drink  this  cup^  ye  do  show  the  Lord's 
deatli  till  he  come." 

After  the  commencement  of  the  Reformation,  another 
doctrine  called  consubslantiatioti,  was  broached  on  this  sub- 
ject by  Martin  Luther.  He  held  and  taught,  that  ai- 
thougli  the  bread  and  wine  are  not,  by  the  form  of  conse- 
crntion,  turned  into  the  body  and  blood  of  Christ,  never- 
theless the  body  and  blood  of  Christ  are  present  in,  with, 
and  under  the  elements  of  bread  and  wine  in  this  ordi- 
DRUce,  and  received  with  them.  But  this  doctrine  is  lia- 
ble to  almost  all  the  objections  of  the  former,  and  is  al- 
most equally  absurd.  It  occasioned  much  disputing  a- 
mong  the  Reformers,  was  a  great  hindrance  to  the  pro- 
gress of  the  Reformation,  and  finally  caused  a  separation 
between  the  Lutheran  and  the  Reformed  churches. 

In  opposition  to  both  these  errors  of  transuhstantiation, 
and  cotisuhstantiation,  we  believe  that  Christ  is  not  cor- 
porally present  in  this  ordinance,  nor  received  in  a  corpo- 


THE  lord's  supper,  503 

ral  manner,  but  nevertheless  that  he  is  spiritually  pres- 
ent; and  that  the  worthy  receivers  do  by  faith  feed  upon 
his  body  and  hlood,  or  re(  eive  and  apply  the  benefits  of 
his  broken  body  and  shed  blood,  for  their  spiritual  nour- 
ishment and  growth  in  grace. 

We  proceed  to  illustrate  the  design  of  this  ordinance  or 
the  ends  for  wliich  it  was  instituted. 

1.  It  was  instituted  to  be  a  memorial  of  Christ.  This 
design  of  the  institution  we  have  contained  in  our  text,  in 
the  following  words,  "  Take,  eat,  this  is  my  body  wliich 
is  broken  for  you :  this  do  in  remembrance  of  me.  This 
cup  is  the  New  Testament  in  my  blood  :  this  do  ye  as  oft 
as  ye  drink  it  in  remembrance  of  me.  For  as  often  as  ye 
eat  this  bread,  and  drink  this  cup,  ye  do  show  the  Lord's 
death  till  he  come."  We  have  the  same  design  of  the 
institution,  contained  in  the  account  which  the  evangel- 
ists have  given  us.  This  ordinance  was  instituted  to  be 
a  standing  evidence  in  the  world,  of  Christ's  sufferings 
and  death  until  his  second  coming.  And  it  has  greatly 
tended  to  keep  alive  the  memory  of  these  events.  And 
it  was  especially  intended  to  recall  to  the  memory  ofthe 
people  of  Christ,  and  impress  their  minds  with  a  lively 
sense  of  his  love,  his  sufferings,  and  his  death.  He  knew 
how  much  we  are  affected,  in  our  present  state,  by  sensi- 
ble objects  ;  and  how  prone  his  disciples  would  be  to  for- 
get him  ;  and  therefore  he  instituted  this  ordinance  to  re- 
call !)is  love,  sufferings,  and  death,  forcibly  to  their  re- 
membrance. And  the  signs  which  he  chose,  are  aptly 
fitted  to  do  this.  The  bread  which  has  been  threshed, 
ground,  crushed  beneath  the  millstone,  and  which  is  bro- 
ken in  the  ordinance,  affords  a  significant  emblem  of  the 
bruising  and  breaking  of  his  body  for  us  ;  and  the  wine, 
which  has  been  violently  pressed  from  the  grape,  anJ 
which  is  poured  out  into  the  cup,  gives  a  lively  represen- 
tation ol  the  shedding  and  pouring  out  of  his  blood. 

2.  This  ordinance  was  instituted  to  be  a  sea/ of  the  cov- 
enant of  grace.  This  design  of  the  ordinance  Me  are 
taught  in  the  words  of  institution.  "  This  cup  is  the  New 
Testament  in  my  blood."  That  is,  it  is  a  sign  and  seal  of 
the  New  Testament,  or  covenant  of  grace  founded  in  the 
blood  of  Christ.  The  I^ord's  Supper  is  a  standing  e\  i- 
dence  of  the  reality  ofthe  covenant  of  grace  ;  and  it  seals 
to  the  worthy  communicant,  all  the  blessings  ofthe  cove- 


,"504  SERMON    ClU. 

nant ;  and  the  communicant,  by  partaking  of  this  or- 
dinance, voluntarily  engages  and  binds  himself  to  per- 
form all  that  this  covenant  requires.  God  on  his  part 
engages  to  the  worthy  receiver,  and  by  this  ordinance 
seals  the  engagement,  that  he  will  be  his  God  ;  that 
he  will  bestow  upon  him  all  the  blessings  of  salvation 
which  Christ  purchased  by  his  death  ;  that  he  hath  for 
the  sake  of  Christ  forgiven  all  his  sins,  and  accepted 
him  as  righteous  in  his  sight ;  that  he  will,  through  sanc- 
tification  of  the  ^Spirit,  make  him  meet  for  glory  ;  that 
he  will  keep  him  by  his  mighty  power  through  faith  un- 
to salvation ;  and  that  he  will  tinally  bestow  upon  hira 
everlasting  life.  And  the  communicant,  on  his  part,  en- 
gages to  be  the  Lord's.  He  publicly  assents  to  the  ar- 
ticles of  the  covenant,  and  binds  himself  to  the  perform- 
ance of  the  duties  therein  required.  He  professes  that 
the  death  of  Christ  is  the  foundation  of  all  his  hopes. 
He  professes  faith  in  him,  and  repentance  of  all  his  sins. 
He  declares  that  he  has  renounced,  and  that  he  forever 
will  renounce,  the  service  of  sin  and  Satan.  And  he  en- 
gages that  he  will  deny  himself,  take  up  his  cross,  and 
follow  Christ,  and  live  devoted  to  him,  in  the  performance 
of  all  the  duties  which  he  hath  required,  and  abstaining 
from  the  sins  whi(  h  he  forbids.  By  coming  to  this  ordi- 
nance he  takes  an  oath  of  allemance  to  the  Lord  Jesus 
Christ,  as  the  Captain  of  his  salvation.  The  proper 
meaning  of  the  word  sacrament  is  a  military  oath.  The 
partaker  of  this  ordinance  does  by  this  act  swear  allegi- 
ance toChrist,  and  solemnly  binds  himself  !o  fight  under  his 
banners,  against  the  world,  the  flesh  and  the  devil,  and 
yield  up  his  life  rather  than  renounce  his  service. 

3.  This  ordinance  was  instituted  to  be  an  ordinance  in 
which  for  the  saints  to  hold  communion  together;  and 
hence  it  is  styled  the  communion.  This  design  of  the  or- 
dinance we  have  contained  in  the  following  declaration 
of  the  apostle  to  the  Corinthians  :  "l  he  cup  of  blessing 
which  we  bless,  is  it  not  the  communion  of  the  blood  ot 
Christ;  the  bread  which  we  break,  is  it  not  the  commu- 
nion of  the  body  of  Christ  ;  and  we  being  many  are  one 
bread  and  one  body;  for  we  are  all  partakers  of  that  one 
bread."  In  this  view  of  the  ordinanc  e,  it  was  designed  to 
cultivate  brotherly  love  :  to  teach  christians  that  they  are 
one  family,  and  that  therefore  they  ought  to  be  of  one 
mind,  and  to  live  together  as  brethren. 


THE    lord's    supper.  50i> 

Thus  I  have  pointed  out  the  design  of  the  ordinance; 
and  from  the  design  we  may  learn  its  use. 

It  is  of  use  to  hold  up  to  the  view  of  the  world,  the 
death  of  Christ ;  and  thus  to  leave  thete  who  neglect  or 
despise  the  salvation  which  he  putchasied  by  his  death, 
the  more  inexcusable.  It  is  of  use  to  call  forcibly  and  fre- 
quently to  the  remembrance  of  the  people  of  Christ,  his 
love,  sufTerings,  and  death  ;  and  in  a  peculiarly  lively 
manner  to  impress  a  sense  of  these  upon  their  minds. 
And  such  a  sense  of  these  as  this  ordinance  is  calcula- 
ted to  produce,  will  have  a  tendency  to  warm  our  own 
souls  with  love  to  Christ ;  to  raise  our  affections  ;  to  en- 
kindle our  devotions  ;  to  excite  our  gratitude  to  Christ ; 
to  warm  our  zeal  for  the  advancement  of  his  cause  and 
glory  in  the  world;  to  increase  our  hatred  of  sin,  whicb 
was  the  cause  of  his  death,  and  which  is  so  offensive  to 
him  who  has  loved  us  so  much ;  to  humble  us  under  a 
sense  of  our  deserts ;  to  fdl  us  with  self-denial,  heavenly 
mindedness,  patience,  and  submission  to  the  will  of  God, 
of  which,  in  his  death  we  have  such  a  bright  example  ;  to 
increase  our  faith  in  him  as  a  Saviour,  having  fully  satisfi- 
ed divine  justice  by  his  death;  and  to  confirm  our  hope 
in  the  mercy  of  God  through  him.  For  he  that  spared 
not  his  own  Son  ;  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all  things. 

As  a  badge  of  our  christian  profession,  a  seal  of  the  cove-' 
nant,  and  an  oath  of  allegiance  to  Jesus  Christ,  it  is  of  use 
to  keep  up  the  visible  church  of  Christ,  in  the  world,  and 
keep  his  people  separate  from  the  world  ;  it  is  of  use  to 
strengthen  their  faith  and  hope  in  the  promises  of  the  cov- 
enant, of  which  they  have  received  the  pledge  and  seali 
and  thus  greatly  to  increase  their  faith ;  and  it  is  of  use 
to  place  their  duty  frequently  and  more  distinctly  before 
them.  It  brings  them  under  voluntary  and  public  cove- 
nant-engagements, and  frequently  reminds  them  of  these 
engagements,  and  thus  has  a  natural  tendency,  to  make 
those  who  come  to  it  aright,  more  watchful,  more  prayer- 
ful, more  penitent,  more  fearful  of  sin,  more  self-denying, 
more  obedient,  and  in  short,  more  holy  in  every  respect; 
and  thus  is  of  great  use,  as  a  means  in  the  hands  of  the 
divine  Spirit,  to  carry  on  the  work  of  sanctification,  and 
ripen  the  soul  for  glory. 

Again,  as  the  communion  of  saints,  this  ordinance  i& 
VOL.  n.  G4 


506  SERMOM  cm. 

of  use  to  promote  a  spirit  of  brotherly  love  ;  to  keep  down 
all  angry  passions;  to  teaclt  and  impress  upon  the  mind 
tie  duty  of  forgiveness  of  injuries;  and  thus  to  prepare  the 
soul  for  the  communion  of  saints  in  heaven,  where  every 
angry  and  disc  ordant  passion  shall  be  banished,  and  uni- 
versal and  perfect  love  prevail. 

Thus  in  this  ordinance,  while  the  worthy  communicant 
partakes  of  the  external  emblems  of  bread  and  wine,  his 
soul  may  by  faith  be  made  a  partaker  of  the  body  and 
blood  of  Christ,  or  of  the  benefits  of  his  deatfi,  to  his  spir- 
itual nourishment  and  growth  in  grace.  I  conclude  this 
discourse  with  a  few  observations,  suggested  by  what  has 
been  said.  This  discourse  reproves  those  who  neglect 
the  ordinance  of  the  Supper.  Has  the  Son  of  God  be- 
come incarnate,  and  did  he  suffer  and  die  to  purchase 
salvation  for  sinners  ?  and  did  he,  just  before  he  left 
the  world,  institute  this  ordinance  to  be  a  memorial  of 
his  love  and  sufferings  for  us  ?  What  ingratitude  to  neg- 
lect it  !  and  how  criminal  must  such  neglect  be,  after  so 
much  love !  Does  God  in  this  ordinance  present  his  cov- 
enant, sealed  and  ratified  on  his  part,  and  call  upon  you 
to  set  your  seal  to  it.^  How  criminal  to  despise  or  neg- 
lect this  covenant,  or  refuse  to  own  it !  Be  assured  that 
this  ordinance  will  increase  your  condemnation,  if  you 
continue  to  neglect  it. 

Again,  this  discourse  reproves  those  who  come  to  this 
ordinance  with  improper  tempers,  or  who  live  inconsis- 
tently with  the  covenant-engagements  which  they  here 
make.  Are  there  not  some  who  ( ome,  not  to  remember 
Christ  ;  but  to  answer  some  selfish  ends.''  Are  there  not 
some  who  pretend  to  remember  him,  and  yet  do  not  love 
him  ?  Are  there  not  some  who,  by  coming  to  this  ordi- 
nance, call  Christ  master,  and  Judas-like  say,  hail  master, 
and  yet  betray  him  by  their  walk  and  conversation  ?  Are 
there  not  some  who  by  coming  to  tliis  ordinance  take 
God's  covenant  into  their  mouths,  and  then  go  away  and 
daily  break  it  ?  And  are  there  not  some  who  come  to 
this  communion  of  saints,  who  at  the  same  time  indulge 
themselves  in  anger,  and  malice,  and  evil-speaking,  to- 
wards their  professed  brethren  ?  And  who  even  ap- 
proach t!  e  table  of  the  Lord  unreconciled  to  some  of 
their  professed  bretlircn,  and  entertaining  an  unforgiving 
temper  towards  them  ?     Our  discourse  solemnly  reproves 


qUALIFICATIONS    FOR    THE    LORd's    SUPPER.  507 

all  sucli ;  and  teaches  them  that  they  are  wholly  disqual- 
ified for  this  ordinance ;  that  they  act  inconsistentLy  with 
the  design  of  the  institution,  and  are  eating  and  drinking 
judgment  to  themselves. 


SERMON  CIV. 

QUALIFICATIONS    FOR    THE    L0RD*'s    SUPPER. 
1     CORINTHIANS    XI.    27,    28,    29. 

"  TVherefore^  lohosoever  shall  eat  this  breads  and  drink  this 
cup  of  the  Lord^  unworthihj,  shall  be  guilty  of  the  body  and 
blood  of  the  Lord.  But  let  a  man  examine  himself,  and  so 
let  him  eat  of  that  bread,  and  drink  of  that  cup.  For  he  that 
eateth  and  drinketh  umvorthily,  eateth  and  drinketh  damna" 
tion  to  himself  not  discerning  the  Lord''s  body. 


Several  disorders  prevailed  in  the  Corinthian  church 
at  the  celebration  of  the  Lord's  Supper.  To  rectify 
the^e  disorders,  the  apostle  in  our  context,  instructed 
the  members  of  this  church,  in  the  nature  and  design  of 
the  institution  ;  informing  them,  that  it  was  not  a  common 
meal,  but  a  sacred  ordinance;  that  the  bread  and  wine 
■were  emblematical  of  the  body  and  blood  of  Christ ; 
that  they  were  to  be  received  in  remembrance  of 
him ;  and  that  as  often  as  they  received  them,  they 
showed  forth  his  death.  Hence  he  inferred  in  our  text, 
that  whosoever  received  these  elements  unworthily, 
would  be  guilty  of  the  body  and  blood  of  the  Lord. 
By  improperly  receiving  the  elements,  persons  would 
show  such  a  carelessness  about  Christ,  and  such  a 
want  of  reverence,  respect,  and  affection  for  him,  or  such 
a  contempt  of  him,  as  would  manifest  that  they  had  the 
temper  of  those  who  crucified  him,  and  as  would  have  a 
tendency  to  injure  his  cause;  so  that  they  would  in  a 
meaiiiure  be  sharers  in  the  guilt  of  those  who  wounded  his 
body  and  shed  his  blood  upon  the  cross. 


jOy  iERMON    CIT. 

This  being  the  rase,  the  apostle  therefore  exhorted  them 
to  a  careful  self-examination,  that  they  might  avoid  this 
guilt,  and  come  to  the  ordinance  prepared  to  keep  it 
aright.  This  duty  he  further  enforced  in  the  next  verse, 
by  the  dreadful  consequence  of  unworthily  communi- 
cating. 

On  the  last  Sabbath,  the  nature,  design,  and  use,  of  the 
Lord's  Supper  were  explained.  AVe  proceed  now,  to 
consider  the  qualifications  to  come  to  this  ordinance. 

These  qualifications  are  pointed  out  in  our  Catechism 
in  the  answer  to  the  97th  question  : 

"  What  is  required  to  the  worthy  receiving  of  the  LorcVs 
Supper  ? 

It  is  required  of  them  that  icould  ivorthily  partake  of  the 
Lord''s  Supper,  that  they  examine  themselves  of  their  knowl- 
edge to  discern  the  Lord''s  body,  and  their  fcnth  to  feed  iipon 
him;  of  their  repentance,  love,  and  new  obedience  ;  lest  com- 
ing unworthily,  they  eat    and  drink  judgment   to  themselves.''* 

By  worthiness,  in  this  answer,  and  in  our  text,  we  arc  not 
to  understand  a  personal  worth  or  merit,  entitling  us  to 
come  to  this  ordinance.  In  this  sense,  tliere  are  none 
worthy;  for  none  of  our  sinful  race  have  any  merit  in  the 
sight  of  God  to  entitle  them  to  this  or  any  other  privilege; 
and  on  this  ground  every  soul  must  be  debarred  as  un- 
worthy. But  by  worthiness  to  partake  of  this  ordinance 
is  meant  a  meetness  or  preparedness  for  it ;  that  is,  possess- 
ing those  qualifications  which  the  gospel  requires.  The 
person  who  possesses  these  qualifications,  whatever  they 
are,  is  worthy  in  the  sense  in  which  we  are  to  understand 
this  word,  as  used  in  reference  to  the  ordinance  of  the 
Lord's  Supper ;  however  unworthy  he  may  be  in  himsell^, 
or  however  unworthy  he  may  feel  himself  to  be,  to  come 
to  the  ordinance. 

What  then  are  those  qualifications,  which  the  gospel 
requires,  to  fit  a  person  to  come  aright  to  the  holy  ordi- 
nance of  the  Supper  .'' 

I  answer,  to  entitle  a  person  in  the  sight  of  God  to  come 
to  this  ordinance,  he  ought  to  have  real  piety,  and  have 
his  graces  in  exercise  ;  and  to  entitle  him  in'the  sig  t  of 
the  church,  he  ought  to  give  credible  evidences  of  real 
piety. 

1  hat  a  person  ought  to  have  real  piety  to  entitle  him  in 
the  sight  ol  God,  appears  from  a  number  of  consideratione 


•QUALIFICATION'S    FOR    THE    LORd's    SUPPER.  ."509 

and  a  numl»er  of  passages  of  Scripture,  which  might  he 
mentioned  and  illustrated.  I  will  however  at  present  ar- 
gue this  point,  onl_y  from  the  nature  of  the  ordinance,  from 
"vvhich  it  will  sufficiently  appear  that  all  who  come  to  it 
ought  to  have  real  piety. 

In  the  discourse  on  tlie  last  Sabbath  morning,  it  was 
shown,  that  the  ordinance  of  the  Lord's  Supper  was  insti- 
tuted to  be  a  memorial  of  Christ,  a  seal  of  the  covenant  of 
grace,  and  the  communion  of  saints.  Considered  in  eitlier 
of  these  respects,  the  nature  of  the  ordinance  teaches,  that 
a  person  ought  to  have  real  piety  to  be  entitled  in  the 
sight  of  God  to  come  to  this  ordinance. 

Was  the  ordinance  instituted  to  be  a  memorial  of  Christ, 
and  is  it  to  be  observed  in  remembrance  of  iiim  t  It  is 
certain  we  cannot  do  this  aright  without  real  piety.  For 
it  is  self-evident  that  Christ  cannot  be  remembered  aright 
"without  love.  But  without  piety  there  can  be  no  true  love 
to  Christ :  for  the  Scriptures  teach  us  that  the  carnal 
mind,"  by  which  is  meant  the  unrenewed  mind,  "-is  enmi- 
ty against  God  ;"  Rom.  viii.  7.  Hence  it  is  evident  tiiat 
tlie  person  who  is  destitute  of  piety  has  no  true  love  to 
Clirist ;  and  most  assuredly  such  a  person  cannot  remem- 
ber Christ  aright ;  and  therefore  true  piety  is  necessary  to 
come  aright  to  this  ordinance. 

Again,  was  this  ordinance  instituted  to  be  a  seal  of  the 
covenant  of  grace  .'^  God  seals  the  blessings  of  this  cov- 
enant to  none  but  his  real  people;  therefore  none  but 
his  real  people,  have  a  right  to  this  seal.  It  is  absurd,  (hat 
any  others  should  pretend  to  receive  it,  since  it  is  not  giv- 
en to  them  by  God,  and  seals  nothing  to  them.  On  the 
part  of  sinners,  the  articles  of  the  covenant  of  grace  are  all 
summed  up  in  this  sentence,  that  they  will  be  tlie  people 
of  God,  which  includes  all  the  duties  of  religion,  as  faith, 
repentan(  e,  love,  and  holy  obedience.  He  ifiat  is  in  cov- 
enant with  God  is  bound  to  fulfil  the  articles  thereof;  and 
the  Lord's  Supper  is  a  seal  of  his  engngement  to  fulfil 
these  articles.  He  hereby  publicly  and  solemnly  bis  ids 
himself  to  be  the  Lord's  and  ins  alone.  He  professes  that 
Christ  is  the  only  foundation  of  his  hope  of  salvation,  and 
that  he  believes  in  him,  and  by  f  lilh  takes  him  as  his  Sa- 
viour; he  professes  repentance  of  all  his  sins;  and  ie 
binds  himself  to  live  to  the  glory  of  God,  by  keepi  >g  hiB 
commandments.     This  being  the  natiu-e  of  this   transac- 


5lO  SERMON    CIV. 

lion,  most  assuredly  no  person  can  come  to  this  ordinance 
ari'^-lit  miless  he  has  true  rehgion.  He  who  has  not  true 
pietv  does  not  assent  to  the  articles  of  the  covenant,  and 
llierefore  he  must  he  insincere  in  setting  his  seal  ;  and 
it  is  ahsurd  for  him  to  set  his  seal  to  a  covenant,  which  was 
never  made  with  him,  and  to  which  he  does  not  assent. 
It  is  virtually  trifling  with  omniscience  and  mocking  the 
heart-searching  God.  In  agreement  with  these  observa- 
tions is  that  solemn  text,  Ps.  l.  1 6  ;  "  Unto  the  wicked  God 
saith,  what  liast  thou  to  do  to  declare  my  statutes,  or  that 
thou  shouldest  take  my  covenant  in  thy  mouth  ?"  Hence, 
from  a  consideration  of  this  ordinance  as  a  seal  of  the  cov- 
enant of  grace,  it  appears  that  true  piety  is  an  essential 
qualification  to  come  aright  to  the  ordinance. 

We  must  come  to  the  same  conclusion,  if  we  consider 
the  ordinance  as  the  communion  of  saints.  None  but 
those  who  are  really  saints  can  be  fit  for,  or  enjoy  this 
communion.  Light  and  darkness  are  not  more  opposite 
to  each  other  than  religion  and  irreligion,  or  the  temper 
of  a  saint  and  of  one  who  is  not  pious.  It  is  therefore  im- 
possible for  one  who  has  not  religion  to  hold  christian 
communion  with  one  who  has;  and  it  is  absurd  for  him  to 
come  to  the  Lord's  table  to  hold  communion  with  the 
people  ofChrist. 

We  may  observe  again,  that  in  this  ordinance,  not  only 
the  people  ofChrist  hold  communion  with  each  other;  but 
Christ  holds  communion  with  his  people.  This  the  a- 
j)ostle  intimates  in  the  same  passage,  in  which  he  teaches 
that  this  ordinance  is  the  communion  of  saints.  "  The 
cup  of  blessing  which  we  bless,  is  it  not  the  communion 
of  the  blood  ofChrist.^  The  bread  which  we  break,  is  it 
not  the  communion  of  the  body  ofChrist  ?"  1  Cor.  x.  16. 
He  introduced  this  passage  to  show  that  the  Corinthians 
ought  not  to  join  with  the  Heathen  in  their  religious  festi- 
vals'; for  as  in  the  Lord's  Supper  they  professed  to  hold 
communion  with  Christ,  so  by  partaking  of  these  idola- 
trous feasts  which  were  kept  in  honour  of  idols,  their  com- 
munion would  be  with  these  idols.  This  being  the  case,  it 
is  certain  that  none  can  be  fit  for  this  ordinance,  unless 
they  are  fit  to  hold  communion  with  Christ.  But,  "What 
communion  hath  Ijorht  with  darkness.?  And  what  con- 
cord liathChrist  witfi  Belial?"  2  Cor.  vi.  15,  16.  An  un- 
veuewed  soul  cannot  hold   communion  with  Christ;  and 


QUALIFICATIONS    FOR    THE    LORd's    SUPPER.  511 

therefore,  without  true  piety,  a  person  must  be  unfit  for 
this  ordinance. 

From  all  these  considerations  we  conclude,  that  true 
piety  is  an  essential  requisite  to  a  right  participation  of 
this  ordinance.  Tliis  is  children's  bread,  and  none  but 
children  have  a  right  in  the  sight  of  God  to  partake 
ofit. 

Will  it  be  objected  to  this  conclusion,  that  there  was  a- 
Judas  at  the  Lord's  Supper,  when  Christ  himself  admin- 
istered it ;  and  that  as  he  knew  the  hearts  of  all  men,  he 
knew  that  he  was  a  hypocrite,  and  not  a  real  disciple  ; 
and  that  therefore  if  he  had  intended  to  make  true  piety  a 
requisite  qualification,  he  would  have  debared  Judas  from 
this  ordinance  ?  To  this  objection  I  answer,  it  is  not  cer- 
tain that  Judas  was  at  the  Lord's  Supper.  It  is  certain 
he  sat  down  with  the  rest  of  the  apostles  to  eat  the  passo- 
ver;  but  whether  he  continued  sitting  with  them  until  they 
received  the  Lord's  Supper,  or  went  out  before,  is  doubt- 
ful. But  admitting  that  he  was  at  the  ordinance  with 
our  Lord  himself,  it  proves  notliing  against  the  conclusion 
which  has  been  drawn.  For  Christ  intending  by  his  con- 
duct in  the  first  administration  of  the  ordinance,  to  set  an 
example  to  his  church  in  future  ages,  treated  Judas  ac- 
cording to  his  visible  character;  and  he  was  visibly  a  pi- 
ous man.  We  have  no  evidence  that  his  character  pre- 
vious to  this  time  did  not  stand  as  fair  as  that  of  any  of 
the  disciples.  So  that  the  instance  of  Judas  (admitting 
that  he  was  at  the  Lord's  Supper)  proves  nothing  against 
the  position,  that  persons  to  have  a  right  to  this  ordinance^ 
and  to  come  acceptably  in  the  sight  of  God,  ouglit  to  have 
real  piety.  It  only  teaches  us,  that  the  church,  in  receiv- 
ing persons  to  thisordinance  oughtto  be  guided  by  theirvis- 
ible  character.  And  it  holds  up  a  solemn  warning  to  all 
hypocrites,  who  in  the  end  of  Judas  may  see  the  danger  of 
drawing  nigh  unto  God  with  their  mouths,  and  hon- 
ouring hitv  'vith  their  lips,  while  their  hearts  are  far  from 
him. 

The  qualifications  to  come  to  the  Lord's  Supper,  in  the 
sight  of  the  church  oughtto  be  visible  piety.  For  the  oi- 
ficers  in  the  cliurcli,  cannot  search  the  heart  ;  but  they 
ought  to  look  for  evidence  of  that  which  God  requires, 
wb'*^h  has  been  shown  to  be  real  piety.  And  since  they 
have  committed  to  them  by  Christ,  the  keys  of  th^  visi« 


jlli  i£RMON    CiV. 

hie  kingdom,  with  power  to  open  and  shut  it,  it  becomeg 
them  to  examine  persons,  applying  to  be  received  to  the 
Lord's  Supper, to  enable  them  to  form  a  judgment  wheth- 
er they  possess  or  not  the  requisite  qualifications. 

But  it  is  not  enough  for  those  who  approach  the  Lord's 
table,  to  be  examined  by  the  proper  authority  in.lhe 
church,  and  to  bejudged  by  them  qualified  for  this  ordi- 
nance ;  they  ought  also,  carefully  to  examine  themselves. 
Self-examination  is  at  all  times  an  important  duty ;  but 
more  especially  as  a  preparative  for  the  Lord's  Supper. 
The  exhortation  of  the  apostle,  "  examine  yourselves, 
whether  ye  he  in  thelaith;  prove  your  own  selves;"  2 
Cor.  xiii.  5,  is  a  duty  which  is  daily  binding,  and  which 
should  daily  be  performed  ;  but  when  we  are  about  to  ap- 
proach the  Lord's  table,  we  are  peculiarly  called  to  this 
duty  :  and  then  our  self-examination  should  be  peculiar- 
ly strict,  as  the  apostle  exhorts  in  our  text,  "  Let  a  man  ex- 
amine himself  and  so  let  him  eat  of  that  bread  and  drink 
of  that  cup." 

In  general, persons  ought  carefully  "to  examine  themselves, 
whether  they  are  christians.  To  decide,  in  some  good 
measure,  with  satisfaction  to  themselves,  this  all-impor- 
tant question,  they  ought  carefully  and  impartially  to  com- 
pare their  character  with  that  of  the  true  christian,  as 
drawn  in  the  word  of  God ;  and  according  as  they  agree 
or  disagree,  draw  the  conclusion  respecting  their  own 
character. 

The  particular  points  on  which  they  ought  especially 
to  examine  themselves,  we  have  enumerated  in  our  Cate- 
chism, in  the  answer  already  cited.  These  points  are, 
their  knowledge  to  discern  the  Lord's  body,  their  faith  to 
feed  upon  him,  their  repentance,  their  love,  and  their 
new  obedience.  On  each  of  these  points,  we  ought  in 
our  preparation  for  the  Lord's  Supper,  carefully  to  exam- 
ine ourselves  ;  because,  they  who  have  these  graces  are 
christians,  and  therefore  are  habitually  prepared  for  the 
ordinance  ;  and  also  because  these  are  the  graces  which 
ought  more  especially  to  be  called  into  exercise  in  this 
ordinance.  Let  us  for  a  few  moments  attend  more  par- 
ticularly to  each  of  these  points. 

L  \Ve  ought  to  examine  ourselves  as  to  our  hioivledge 
to  discern  the  Lord's  body.  This  was  the  great  reason 
which  the  apostle  gave,   why   tlie  Corinthiant  were   so 


QUALIFICATIONS    FOR    THE    LORD's    SUPPER.  513 

guilty  in  their  celebration  of  the  Lord's  Supper  ;  they  did 
not  discern  the  Lord's  body.  Tliey  were  ignorant  of  the 
spiritual  si«;nification  of  the  ordinance,  and  looking  upon 
it  as  a  common  meal,  they  did  not  througii  the  signili(  ant 
elements  of  bread  and  wine,  discern  the  Lord  s  body 
thereby  signified.  They  were,  neither  doctrinally  nor 
experimentally,  acquainted  with  the  nature  of  this  ordi- 
nance. It  becomes  us  therefore,  previous  to  our  coming 
to  the  Lord's  Supper,  to  examine  ourselves,  as  to  our 
knowledge  of  the  nature  of  the  ordinance,  and  labour  to 
obtain  correct  views  on  this  subject,  and  to  have  these 
views  clearly  in  our  minds.  In  this  knowledge  we 
have  reason  to  fear,  many  communicants  are  greatly  de- 
ficient. And  it  is  difficult  to  conceive,  how  persons, 
■who  are  thus  ignorant,  can  derive  any  benefit  from  the 
ordinance.  Yea,  coming  to  the  ordinance,  while  totally 
ignorant  of  its  nature,  design  and  use,  is  a  profanation  of 
it,  tor  whicii  the  Corinthians  were  severely  reproved 
by  the  apostle.  Examine  yourselves  therefore  my  breth- 
ren as  to  your  knowledge  to  discern  the  Lord's  body — 
your  knowledge  of  the  nature  of  the  ordinance,  the 
plan  of  salvation  through  Christ  therein  represented, 
and  the  manner  in  which  he  is  to  be  received  and  fed 
upon;  and  furtlier,  examine  yourselves,  whether  you  ap- 
prove of  the  truths  taught  in  this  ordinance.  This  lat- 
ter is  that  experimental  knowledge  which  is  necessary  to 
an  experimental  discernment  of  the  Lord's  body,  without 
which,  all  doctrinal  knowledge  will  be  in  vain. 

2.  We  ought  to  examine  ourselves  as  to  our  faith  to 
feed  upon  Christ.  The  great  use  of  this  ordinance  to  the 
christian  is,  to  increase  and  strengthen  his  graces.  Christ 
in  this  ordinance  is  offered  as  the  food  of  the  soul.  Now 
faith  is  that  grace,  by  which  the  soul,  in  this  ordinance, 
looks  through  the  external  signs,  and  contemplates  tlie 
things  signified,  and  receives  and  applies  Christ  and  his 
benefits.  Wq  ought  therefore  to  examine  ourselves, 
whetlier  w^c  hp.ve  a  real,  gospel  faith  ;  for  without  this  we 
cannot  be  christians,  nor  have  any  right  to  this  ordinance; 
and  w^ithout  this  wecatmotfeed  spiritually  upon  Christ, 
nor  receive  any  benefit  in  the  ordinance.  And  we  ought 
to  examine,  not  only  wlicther  we  have  a  true  faith,  but  al- 
so, whether  this  faitli  be  in  lively  exercise;  and  labour 
to  have  it  in  such  exercise,  that  we  may  be  enabled  t© 
VOL.  If.  ♦ii 


514  SERMON    CIV. 

feed  on  Christ,  to  our  spiritual  nourishment  and  growth  in 
grace. 

3.  We  ought  in  coming  to  this  ordinance,  to  examine 
ourselves  as  to  our  repentance.  Repentance  also  is  neces- 
sary to  the  christian  character  :  For  "  except  ye  repent, 
ye  shall  all  likewise  perish;"  Luk.  xiii.  5.  And  repentance 
is  a  grace,  in  the  exercise  of  which,  the  christian  ought 
daily  to  live,  because  he  daily  comes  short  of  his  duty  and 
commits  sin.  But  more  especially  should  this  grace  be 
exercised  at  the  table  of  the  Lord.  For  the  scene  which 
is  here  exhibited  is  intended  to  fill  us  with  sorrow  for 
sin,  with  humihty  under  a  sense  of  it,  and  with  a  hatred  of 
it,  and  to  excite  and  strengthen  our  resolutions  against  it. 
We  ought  therefore  to  come  to  the  table  of  the  Lord,  in 
the  exercise  of  repentance,  and  to  examine  ourselves  that 
we  may  know,  whether  we  have  this  essential  grace  of  the 
christian,  and  whether  it  be  in  lively  exercise,  arid  to  la- 
bour to  have  it  in  such  exercise,  that  while  by  faith  we 
look  on  him  whom  we  have  pierced,  we  may  mourn. 

4.  We  ought  to  examine  ourselves  as  to  our  /ot;c,  both 
to  God  and  the  brethren.  For  love  in  both  these  senses, 
is  essential  to  the  christian  character,  and  is  a  grace  which 
must  be  exercised  in  the  right  reception  of  this  ordinance. 
The  Lord's  Supper  is  a  memorial  of  Christ,  and  he  ought 
to  be  remembered  with  sincere  and  supreme  love.  Let 
us  therefore  examine  ourselves,  whether  we  do  truly  love 
Christ  ;  and  whether  our  love  be  warm,  or  languid ;  and 
labour  to  have  it  in  lively  exercise  that  we  may  remem- 
ber him  with  raised  affections.  Further  t?ie  Lord's  Sup- 
per is  the  communion  of  saints,  and  is  intended  to  pro- 
mote brotherly  love.  We  ought  therefore  to  examine 
ourselves  as  to  our  love  to  the  brethren  ;  for  without  this 
we  cannot  be  christians,  as  we  read,  "  he  that  loveth  not 
his  brother,  whom  he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen?"  L  John  iv.  20.  And  if  we 
have  that  brotherly  love,  which  is  essential  to  the  chris- 
tian character,  we  will  be  ready  to  forgive  injuries  :  for 
^nrist  hath  told  us,  expressly,  "  If  ye  forgive  not  men 
their  tresspasses,  neither  will  your  Father  forgive  your 
tresspasses;"  Mat.  vi.  1.5.  And  further,  without  this  bro- 
therly love  and  spirit  of  forgiveness,  we  cannot  be  fit  for 
the  communion  of  saints. 

5.  We  ought  to  examine  ourselves  as  to  our  new  ohedl- 


QUALIFICATIONS    FOR   THE    LORd's    SUPPER.  515 

ence,  "If  ye  love  me  (said  Christ)  keep  my  command- 
ments. If  a  man  love  me  he  will  keep  my  words  :"  John 
xiv.  15,  23.  "  Follow  holiness  (said  an  Apostle)  without 
which  no  man  shall  see  the  Lord  ;"  Heb.  xii.  14.  New 
obedience  is  an  essential  trait  of  the  christian  character. 
Let  us  therefore  examine  ourselves,  whether  we  walk  ha- 
bitually in  the  ways  of  Christ's  commandments  ;  let  us  be 
humbled  that  we  live  no  more  to  his  glory  ;  and  let  us 
come  to  his  table  resolved  to  live  more  entirely  devoted 
to  his  service. 

Thus,  I  have  briefly  pointed  out,  wherein  we  should 
examine  ourselves  previous  to  our  approaching  the  table 
of  the  Lord. 

This  duty  of  self-examination  is  enforced  in  our  text,  by 
most  solemn  considerations,  viz.  the  guilt  and  danger  of 
unworthily  partaking.  The  guilt  we  have  in  the  first 
verse  of  our  text.  "  Whosoever  shall  eat  this  bread,  and 
drink  this  cup  of  the  Lord  unworthily,  shall  be  guilty  of 
the  body  and  blood  of  the  Lord."  Such  persons,  as  it 
^vere,  crucify  Christ  afresh,  and  are  chargeable  with  a 
guilt,  similar  to  that  of  those,  who  broke  his  body  and 
shed  his  blood  upon  the  cross. 

The  danger  of  unworthily  communicating  is  pointed 
outin  the  last  verse  of  our  text,  in  language  sufficient  to 
make  us  examine  diligently,  and  be  exceedingly  careful 
how  we  approach  this  holy  ordinance.  "  For  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh  dam- 
nation to  himself"  Let  us  here  briefly  examine  the  im- 
port of  this  part  of  our  text.  The  word  here  translated 
damnation^  signifies  judgment  and  condemnation.  It  is 
tlie  same  word  in  the  original,  in  this  verse,  as  in  the  last 
verse  of  this  chapter,  where  it  is  rendered  condemnation. 
The  word  theretbre  signifies  nothing  more  than  the  judg- 
ment or  condemnation  merited  by  every  sin,  and  which 
may  be  averted  by  repentance.  It  does  not  import,  as 
some  tender  consciences  have  supposed,  that  the  sin  of 
unworthily  communicating  is  unpardonable,  and  that  per- 
sons thereby  seal  their  damnation.  For  we  know  that 
some  of  those  who  were  guilty  of  the  murder  of  Christ 
were  afterwards  pardoned  ;  and  most  assuredly  the  sin  of 
being  guilty  of  the  body  and  blood  of  Christ  in  the  ordi- 
nance, cannot  be  greater,  nor  so  great,  as  the  sin  of  shed- 
ding his  real  blood.     Besides  by  the  damnation  or  judg- 


516  SERMON    CIV.  ' 

ment  of  which  the  apostle  here  spake,  we  have  reason  to 
believe  he  meant  temporal  judgments  :  for  he  immediate- 
ly added,  "  for  this  cause  many  are  weak  and  sickly  a- 
mong  you,  and  many  sleep  ;"  which  is  generally  under- 
stood to  mean  that  the  Lord  had  sent  sickness  and  mor- 
tality among  the  Corinlhians  for  their  profanations  of  the 
Lord's  Supper.  And  further  in  a  following  verse  we  read, 
"  When  we  are  judged  we  are  chastened  of  the  Lord, 
that  we  should  not  he  condemned  with  the  world." — 
By  which  is  evidently  meant,  that  these  temporal  judg- 
ments were  sent  upon  them  by  the  Lord,  to  bring  them  to 
repentance,  that  they  might  not  be  finally  condemned, 
but  saved. 

But  still,  although  the  sin  of  unworthily  receiving  the 
Lord's  Supper  is  not  unpardonable,  it  is  a  great  sin,  and 
will  issue  in  our  final  and  aggravated  condemnation  and. 
destruction,  utdess  repented  of  We  ought  therefore 
most  carefurly  to  examine  ourselves,  that  we  may  not  be 
guilty  of  this  sin,  or  come  under  tliis  condemnation.  And 
I  would  further  observe  that  this  solemn  declaration  was 
not  pla(  ed  here,  to  deter  from  this  ordinance,  the  humble 
soul,  who,  filled  with  a  sense  of  his  unworthiness,  and 
trembling,  lest  he  may  approach  in  an  improper  manner, 
scarcely  dare  come ;  hut  it  was  intended  to  deter  the  pre- 
sumptuous and  profane,  and  excite  all  to  a  careful  self- 
examination. 

You  have  heard,  my  brethren,  who  have  a  right  to 
come  to  the  ordinance  of  the  Lord's  Supper,  viz.  the 
christian  after  a  careful  self-examination.  Have  you 
evi  lences  that  you  are  christians,  and  have  you  been 
ende  ivouring  by  a  careful  self-examination  to  satisfy 
your-iclves  on  this  subject,  and  to  call  forth  your  gra- 
ces into  lively  exercise  ?  Come  then  to  the  Supper 
of  the  Lord.  Have  you  knowledge  to  discern  the 
Lord's  body  ?  Do  you  understand  the  nature  of  this 
ordinance  ?  Have  you  an  approving  knowledge  of  its 
spiritual  signification,'^  Have  you  faith  to  feed  upon 
Christ  .-^  Have  you  repented  of  all  your  sins  .'^  Do  you 
love  Christ,  sincerely  and  supremely  ?  Do  you  love  the 
brethren  ?  Do  you  not  entertain  enmity  m  your  hearts 
against  any  ?  Have  you  from  your  hearts  forgiven  all 
who  have  injured  you  ?  Are  you  walking  in  new  obe- 
dience ?     Have  you  been  engaged  in  endeavouring  to 


PRAYER.  517 

call  forth  your  graces  into  exercise  ?  Come  then  to  the 
table  of  the  Lord.  This  is  the  memorial  of  Christ.  Do 
you  love  him  .^  Come  then  and  do  this  in  remembrance 
of  him.  This  is  the  seal  of  the  covenant  of  grace.  Arc 
you  willing  to  have  the  Lord  for  your  God,  and  Christ  lor 
your  Saviour  on  gospel  terms  .^  Are  you  wilhng  to  be 
the  Lord's,  and  to  make  an  uin-eserved  surrender  of  your- 
selves to  Christ  to  be  saved  and  governed  by  him  in  his 
own  way  ?  come  then,  and  seal  the  covenant.  Tiiis  is 
the  communion  of  saints.  Do  you  love  the  bretbrcn? 
Have  you  forgiven  all  ?  Come  then  to  the  communion  of 
saints.  May  the  Lord  strengthen  to  come,  all  w  hom  he 
invites  to  this  ordinance. — Awex. 


SERMON  CV. 

PRAYER. 
PHILLIPPIANS  IV.  6.  LAST  CLAUSE. 

"/»  every  thing  by  prayer  and  supplication^  with  thanksgiving; 
let  your  requests  be  made  known  unto  GodP 


The  duty  enjoined  in  this  passage  is /jmj/cr.  This  is 
a  duty  ijicumbent  on  all,  whatever  may  be  their  charac- 
ter or  situation  in  lite.  Tliis  none  will  pretend  to  i\v\\y, 
who  believe  the  Scriptures  to  be  the  word  of  God.  For 
it  is  too  frequently  and  explicitly  taught  to  admit  ofdeni  il 
for  a  moment.  And  it  is  also  plain  Irom  ihr  word  ot  CmkI. 
that  the  right  pertbrmance  of  this  duty  is  essential  to  the 
favour  of  God;  and  that  a  prayerless  pjM'son  must  be  des- 
titute of  the  grace  of  God.  But  that  prayer  is  a  duty  in- 
cumbent on  all,  is  taught,  not  only  by  tlic  word  ofCiod. 
but  also  by  the  light  of  nature.  The  obligation  to  the- 
performance  of  tliis  duty  does  not  rest  on  a  positive  com- 
mand ;  but  it  rises  out  of  the  relation  of  creaturr  and 
Creator:  and  prayer  would  brour  duty  if  (iod  had  nrver 
commanded  it.     God  is  the  author  and  upholder  ot  our 


i)\i^  SERMOM    CV. 

being;  Fie  is;  the  source  of  all  our  blessings;  and  he  holds 
our  lives  and  destinies  in  liis  hand,  and  can  make  us  hap- 
pj  or  miserable.  Man  is  his  creature,  created,  preserv- 
ed, and  supported  bj  him,  and  entirely  in  his  hands.  And 
if  God  be  such  a  being,  and  man  such  a  being,  surely 
reason  teaches,  that  it  is  the  duty  of  the  latter  to  pray  un- 
to the  former.  Agreeably  to  this  reasoning,  we  find  the 
duty  of  prayer  to  be  universally  acknowledged  by  the 
Heathen,  who  are  guided  by  the  light  of  nature.  Even 
among  the  most  stupid  idolaters,  we  find  them  bowing 
down  before  their  respective  deities,  and  praying  unto 
them,  though  made  of  stocks  and  stones.  They,  therefore 
who  neglect  the  duty  of  prayer,  act  not  only  in  direct 
opposition  to  the  plain  and  repeated  instructions  of  Rev- 
elation; but  also  to  those  of  the  light  of  nature.  And 
most  assuredly  the  Heathen  will  rise  up  in  the  judgment 
against  such  and  condemn  them.  And  they  who  deny 
prayer  to  be  a  duty,  not  only  deny  the  word  of  God,  but 
act  in  opposition  to  the  light  of  nature,  and  the  voice  of 
mankind  in  all  ages  and  countries. 

However  prayer  may  be  neglected  in  our  world,  it  is 
a  duty  taught  both  by  revelation  and  reason ;  and  it  is  a 
duty  so  important,  that  the  man  who  neglects  it,  must 
be  destitute  of  the  grace  of  God,  and  a  saving  interest  in 
his  favour.  As  soon  as  a  man  begins  to  be  really  serious, 
he  will  no  longer  continue  prayerless  ;  but  with  Paul, 
"Beliold  he  prayeth  ;"  Acts  ix.  11.  That  prayer  is  es- 
sential to  the  character  of  a  truly  pious  man,  is  evident 
from  the  general  tenor  of  the  Scriptures.  The  Scripture 
saints  Hved  in  the  liabitual  performance  of  the  duty  of 
prayer.  Christ  himself  whose  example  his  people  are 
to  follow,  frequently  was  engaged  in  prayer.  The  duty 
is  frequently  enjoined,  as  in  the  following  texts :  "  Men 
ought  always  to  pray,  and  not  to  faint ;"  Luk.  xviii.  1. 
*' Watch  and  pray;"  Mat.  xxvi.  41.  Continuing  instant 
in  prayer;"  Rom.  xii.  12.  "Praying  always,  with  all 
prayer;"  Eph.  vi.  18.  "Pray  without  ceasing  ;"  1  Thes. 
V.  17.  And  in  our  text,  "In  every  thing  by  prayer  and 
supplication,  with  thanksgiving,  let  your  requests  be 
made  known  unto  God."  And  we  find  the  constitu- 
tion which  God  has  ordained  is,  "  Ask  and  it  shall  be 
given  you— every  one  that  asketh,  receiveth  ;"  Mat. 
vii.  7,  8.     "  The  Lord  is  nigh  unto'  all  them  that  call 


PRAYER.  519 

upon  him,  to  all  that  call  upon  him  in  truth  ;"  Ps.  cxlv, 
18.  "  Then  shall  ye  call  upon  me,  and  ye  shall  go  and 
pray  unto  me,  and  I  will  hearken  unto  you ;"  Jer.  xxix. 
12.  From  all  these  considerations,  it  is  evident  that  th<? 
performance  of  the  duty  of  prayer  is  essential  to  the  char- 
acter of  the  pious  man. 

Every  pious  person  is  a  praying  person.  But  persons 
may  externally  pray,  and  yet  not  be  pious ;  for  all  that 
appears  to  be  prayer  in  the  sight  of  man  is  not  really  ac- 
ceptable prayer  in  the  sight  of  God.  Let  us  therefore 
attend  to  an  illustration  of  the  nature  of  true  prayer. 

We  have  an  excellent  brief  definition  of  true  and  ac- 
ceptable prayer,  in  our  Shorter  Catechism,  in  answer  to 
the  98th  question. 

"  What  is  prayer  f 

Prayer  is  an  off^ering  up  of  our  desires  to  God^  for  things 
mgreeable  to  his  will,  in  the  name  of  Christ,  with  confession  of 
pur  si}iSj  and  thankful  acknoivledirment  of  his  mercies.'''' 

We  shall  endeavour  in  the  remainder  of  this  discourse 
to  illustrate  the  duty  of  prayer  as  defined  in  this  answer. 

The  parts  of  prayer  as  taught  in  this  answer,  and  in  the 
Scriptures  generally,  are  three,  viz.  :  petition,  confession, 
and  thanksgiving. 

Petition  is  asking  of  God,  those  things  which  we  desire 
for  ourselves,  or  others.     This  is  the  principal  part  of 
prayer.     That  this  is  apart  and  a  principal  part  of  pray- 
er, there  can  be  no  doubt,  and  needs  no  proof. 

Confession,  or  an  acknowledgment  of  our  sins,  is  also 
a  part  of  prayer.  Thus  we  frequently  find  the  saints  of 
old,  in  their  prayers,  making  cotifession  of  their  sins  unto 
God.  ""  1  acknowledge  (said  David)  my  sin  unto  thee, 
and  mine  iniquity  have  I  not  hid.  I  said,  I  will  confess 
my  transgressions  unto  the  Lord  ;"  Ps.  xxxii.  5.  "  I  ac- 
knowledge my  transgressions.  Against  thee,  thee  only, 
have  I  sinned,  and  done  this  evil  in  thy  sight;"  Ps.  Li.  3» 
4.  "I  prayed  (said  Daniel)  unto  the  Lord  my  God,  and 
made  my  confession,  and  said — we  have  sinned — OLord, 
to  us  belongeth  confiision  of  face,  because  we  have  sin- 
ned  against  thee ;"  Dan.  ix.  4,  5,  8. 

Again,  thanksgiving,  or  an  acknowledgment,  with  grati^ 
tude  and  praise  of  the  mercies  of  God,  is  another  part  of 
prayer.  This  is  evident  from  our  text,  "  In  all  things  by 
prayer  and  supplication,  with  thanksgiving,  let  your  re- 


52ii  SERMON    CY. 

quests  be  made  known  unto  God."  And  it  is  frequently 
taught  in  other  parts  of  Scripture,  both  in  the  exhorta- 
tions to  the  duty,  and  in  the  examples  which  we  have  of 
the  practice  of  the  saints. 

"  Prayer  is  an  offering  up  of  our  desires  to  God!'''  Pray- 
er is  to  be  made  to  God,  and  God  only.  We  are  not  al- 
lowed to  pray  to  angels  or  saints,  as  the  Papists  do  ;  but 
tododonly.  For  prayer  is  an  important  part  of  reli- 
gious worship  ;  hut  the  Scriptures  teach  us  ;  "  Thou 
shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 
serve;"  Mat  iv.  10.  Besides,  God  only  is  able  to  search 
the  heart,  and  therefore  to  know  the  desires  of  them  that 
pray;  he  alone  is  every  where  present  to  hear  prayer; 
he  alone  can  pardon  sin  ;  and  he  alone  is  able  to  supply 
the  necessities  of  his  creatures ;  and  therefore  he  alone  is 
the  proper  object  of  prayer,  and  it  is  to  be  made  to  no 
other. 

"  Prajer  is  an  offering  up  of  our  c/e^/re^  to  God."  It  is 
not  the  presenting  of  our  bodies  before  tlie  Lord,  and  ad- 
dressing him  with  our  lips,  that  constitutes  prayer.  '\  his, 
if  the  desires  of  the  heart  are  wanting,  is  no  prayer  in  his 
sight.  Words,  without  thoughts  and  desires,  will  never 
enter  heaven  as  acceptahle  prayer.  God  requires  the 
heart  in  all  our  services  :  "  My  son  give  me  thine  heart  ;" 
Prov.  xxiii.  26.  "Pour  out  your  heart  before  him;"  Ps. 
Lxii.  8.  "  God  is  a  Spirit  :  and  they  that  worship  him, 
must  worship  him  in  spirit  and  in  truth  ;"  .Tohn  iv.  24. 
And  God  by  his  prophet  Isaiah  denounced  judgments  a- 
gainst  those  who  drew  near  unto  him  with  their  mouth, 
and  honoured  him  with  their  lips;  but  removed  their 
heart  far  from  him  ;"  Is.  xxix.  13,  14.  God  looks  at  the 
desires,  and  not  at  the  words.  Should  our  words  be  ever 
so  well  selected  and  arranged,  if  we  be  destitute  of  de- 
sires after  those  things  we  express  in  words,  our  prayers 
are  a  mere  lifeless  form,  unacceptable  to  God  ;  yea,  more, 
they  are  an  abomination  to  him.  On  tie  contrary,  it  wc 
^o  to  God  with  desires,  even  if  we  are  not  able  to  express 
these  desires  in  words,  or  can  express  them,  but  in  a 
stammering,  and  unconnected  manner,  if  the  desires  be 
jjght,  our  prayers  will  be  accepted. 

Again,  '•  Praver  is  an  oiFering  up  of  our  desires  to  God, 
for  things  agreeable  to  his  icilir  Tiius  we  read,  1  John  v. 
1 4  ;  '•  This  is  the  confidence  that   we  have  in  him,  that. 


PRAYER.  521, 

if  we  ask  any  thing  according  to  his  will,  he  hearoth 
us."  And  James  tells  us,  "  Ye  ask,  and  receive  not,  be- 
cause ye  ask  amiss,  that  je  may  consume  it  upon  your 
lusts;"  Jam.  iv. 3.  If  therefore  we  ask  for  any  thing  sin- 
ful, or  not  accordino:  to  the  will  of  God,  we  have  no  right 
to  expect  that  he  will  hear  us.  In  his  word  we  have  his 
will  made  known,  whatever  therefore,  he  has  there 
taught,  he  is  willing  to  do  for  ourselves  or  others,  we  are 
authorized  to  pray  for.  And  it  becomes  us  to  study  the 
word  of  God,  that  we  may  know  for  what  things  to  pray. 

Again,  to  pray  acceptably  we  must  pray  in  the  name  of 
Christ.  Man  is  a  sinful  creature  ;  and  as  such,  he  cannot 
acceptably  approach  an  infinitely  holy  and  just  God,  in  his 
own  name,  or  through  his  own  merits.  An  adequate  a- 
tonement  must  be  made  for  sin.  There  must  be  a  medi- 
ator between  God  and  the  sinner,  able  to  reconcile  the 
infinitely  holy  and  just  God  to  the  guilty  sinner.  This 
mediator  is  the  Lord  Jesus  Christ  alone  ;  for  he  alone  is 
able  to  make,  and  has  made,  an  adequate  atonement  for 
sin.  That  we  must  pray  in  the  name  of  Christ  is  further 
taught  by  many  express  texts  of  Scripture,  as  the  follow- 
ing: "Whatsoever  ye  shall  ask  in  my  name,  that  will  I  do, 
that  the  Father  may  be  glorified  in  the  Son  ;"  John  xiv. 
13.  "  Whatsoever  ye  shall  ask  the  Father  in  my  name  he 
will  give  it  you;"  John  xvi.  23.  "I  am  the  way,  and  the 
truth  and  the  life  ;  no  man  coraeth  unto  the  Father  but  by 
Hie;"  John  xiv.  6.  "In  whom  (that  is  CI  rist)  we  have 
boldness  and  access  with  confidence  by  the  faith  of  him;" 
Eph.  iii.  12.  "He  is  able  also  to  save  them  to  the  utter- 
most that  come  unto  God  by  him,  seeing  he  ever  liveth  to 
m  tke  intercession  for  them.  For  such  a  high  priest  be- 
came us;"  Heb.  vii.  25,  20.  Hence  it  is  evident  that  oil 
acceptable  prayer  must  be  offered  up  in  the  name  of 
Christ. 

But  here  it  is  important  to  observe,  that  to  pray  in  the 
name  of  Christ,  is  not  barely  to  mention  his  name  with  our 
lips  in  the  conclusion,  or  in  any  part  of  our  prayers. 
Many  thus  use  the  name  of  Christ,  who  do  not  pray  in  his 
name  ;  but  who  are  enemies  of  liis  cross.  Many  thus  call 
him  Lord,  Lord,  to  whom  he  will  at  last  say,  I  never  knor 
you,  depart  from  me  all  ye  workers  of  iniquity.  To  pray 
in  the  name  of  Christ  is,  under  a  sense  of  our  unworthi- 
ness,  guilt,  and  necessities  ;  and  believing  in  the  mediae 
VOL.  ir.  66 


522  SERMON  cv. 

tion  of  Christ,  and  the  promises  of  God,  in  and  through 
him,  to  draw  all  our  encouragement  to  pray,  and  all  our 
lioj)es  of  acceptance  in  prayer,  from  him,  and  him  alone. 

As  to  the  manner  in  which  we  ought  to  pray,  we  have 
already  considered  it  in  part.  We  have  seen  that  we 
should  pray  with  the  heart,  or  offer  up  desires  to  God  ; 
that  we  should  pray  for  such  things  as  are  agreeable  to 
the  will  of  God  ;  and  that  we  should  pray  in  the  name  of 
Christ.     We  may  further  oiiserve  : 

We  ought  to  pray  with  an  awful  sense  of  the  majesty  of 
God.  "  With  God  is  terrible  majesty  ;  Job.  xxxvii.  22. 
"  God  trieth  the  hearts  and  reins  ;"  Ps.  vii.  9.  He  desi- 
reth  "  truth  in  the  inward  parts  ;"  Ps.  Li.  6.  He  is  "  of 
purer  eyes  than  to  behold  evil,  and  cannot  look  on  iniqui- 
ty ;"  Hab.  i.  13.  He  is  a  God  of  almighty  power,  who  can 
do  with  us  as  he  pleases,  and  who  holds  our  eternal  des- 
tinies in  his  hands.  He  is  therefore  "greatly  to  be  feared ; 
and  to  be  had  in  reverence  of  all  them  that  are  about 
him  ;"  Ps.  Lxxxix.  7.  And  it  becomes  us  to  approach 
him,  filled  with  solemn  awe,  under  a  realizing  sense  of 
his  character. 

We  ought  also  to  pray  under  a  deep  sense  of  our  own  itn- 
icorihiness^  necessities,  and  sins.  We  are  sinful,  guilty  crea- 
tures, unworthy  of  the  least  of  God's  mercies,  and  entirely 
dependent  on  him,  for  every  thing  we  need.  It  there- 
fore becomes  us  to  come  before  God,  under  a  deep  sense 
of  these  things.  The  prodigal  approached  his  Father 
saying,  "  Father,  I  have  sinned  against  heaven,  and  in 
thy  sight,  and  am  no  more  worthy  to  be  called  thy  son  ;'* 
Luk.  XV.  21.  Thus  the  publican  approached  God,  when 
he  went  up  into  the  temple  to  pray  ;  "  Standing  afar  off', 
he  would  not  lift  up  so  much  as  his  eyes  unto  heaven,  but 
smote  upon  his  breast,  saying,  God  be  merciful  to  me  a 
sinner;"  Luk.  xviii.  13.  And  thus  we  find,  from  their 
prnyers  which  are  left  on  record,  David,  Ezra,  Daniel, 
and  the  Scripture  saints  generally,  approached  God,  re- 
alizing their  unworthiness,   necessities,  and  sins. 

Again,  we  ought  to  pray  with  penitent,  ihankfid,  and  en- 
larged hearts.  Under  a  sense  of  our  sinfulness,  we  ought 
to  pray  with  penitent  hearts ;  for  "The  sacrifices  of  God 
are  a  broken  spirit  :  a  broken  and  a  contrite  heart,  O 
God  thou  wilt  not  despise;"  Ps.  Li.  17.  Under  a  sense 
of  the  divine  goodness,  we  ought    to  pray  with  thank- 


PRAYER.  523 

lul  hearts.  "With  thanksgiving  (saith  our  text)  let  your 
requests  be  made  known  unto  God."  We  ought  also  to 
pray  with  enlarged  hearts,  desiring  and  expecting  great 
blessings.  For  God  has  said,  "Open  thy  mouth  wide,  and 
I  will  Till  it ;"  Ps.  Lxxxi.  10.  We  glorify  the  infinitely 
rich  grace  of  God,  by  coming   with  enlarged  hearts. 

Again,  we  ought  to  pray  with  faith.  "  Without  faith  it 
is  impossible  to  please  him  :  for  he  that  cometh  to  God 
must  believe  that  he  is,  and  that  he  is  a  rewarder  of  them 
that  diligently  seek  him;"  Heb.  xi.  6.  And  our  Saviour 
promised,  "All  things,  whatsoever  ye  shall  ask  in  prayer, 
beheving,  ye  shall  receive  ;  Mat.  xxi.  22.  And  James 
exhorted,  ''Let  him  ask  in  faith, nothing  wavering;"  Jam. 
i.6. 

We  ought  also  to  pray  with /ervowr,  or  an  engagedness 
of  soul.  For  "The  effectual  fervent  prayer  of  a  righteous 
man  availeth  much;  Jam.  v.  16.  Further,  we  ought  to 
pray  with  3.  forgiving  spirit,  and  in  charity  with  all  men. 
For  our  Saviour  hath  directed,  "When  ye  stand  praying, 
forgive,  if  ye  have  ought  against  any  ;  that  your  Father 
also  which  is  in  heaven  may  forgive  you  your  trespasses. 
But  if  ye  do  not  forgive,  neither  will  your  Father  which  is 
in  heaven  forgive  your  trespasses  ;"  Mark  xi.  25,  26. 

We  ought  also  to  pray  with  perseverance,  and  not  give 
over,  because  we  have  not  the  assurance  that  we  are  im- 
mediately answered.  "  Men  ought  always  to  pray,  and 
not  to  faint;"  Luk.  xviii.  1. 

And  we  ought  to  look  after  our  prayers,  and  wait  for 
an  answer,  with  such  a  solicitude  as  those  manifest,  who 
are  desirous  to  receive  something  of  importance  from 
others. 

Such  is  the  manner  in  which  acceptable  prayer  is  offer- 
ed to  God. 

But  we  cannot  of  ourselves  thus  pray.  We  are  blind. 
We  know  not  of  ourselves,  what  to  pray  for  as  we  ought ; 
nor  hovv  to  pray  ;  and  we  have  of  ourselves  no  holy  de- 
sires to  pray  aright.  The  Spirit  of  God  helpeth  our  in- 
firmities, and  teacheth  us  how  to  pray  aright,  and  every 
acceptable  prayer  is  offered  up  by  the  hrlp  of  the  Holy 
Spirit.  This  we  are  taught  in  the  followitig  passage : 
"The  Spirit  also  helpeth  our  infirmities:  for  we  know  not 
what  we  should  pray  for  as  we  ought ;  but  the  Spirit  itself 
maketh  intercession  for  us  with  groanings  which  cannot 


524  SERMON   cv. 

be  uttered.  And  he  that  searcheth  the  hearts  knoweth 
what  is  the  mind  of  the  Spirit,  because  he  maketh  inter- 
cession for  the  saints  according  to  the  will  of  God;"  Rom. 
viii.  26,  27, 

Eow  absolutely,  brethren,  are  we  dependent  on  the 
grace  of  God  tor  all  spiritual  blessings.  For  not  only  are 
these  blessings  given  freely  when  we  ask,  witl.ont  any 
thing  in  return  from  us,  to  entitle  us  to  them  ;  but  we  are 
excited  to  ask,  and  our  very  petitions  are  indicted  by  the 
Holy  Spirit.  Let  us  then  ever  feel  our  dependence  or 
the  aids  of  the  Spirit,  and  seek  his  help  ;  and  let  us  as- 
cribe the  glory  of  all  the  good  we  are  or  have  to  the 
grace  of  God. 

The  use  of  prayer  has  been  disputed  by  some,  on  the 
ground,  that  God  knows  our  wants  before  we  inform  him, 
a!id  that  his  purposes  are  fixed,  and  our  prayers  cannot 
alter  them.  To  such  I  would  answer.  The  use  of  prayer 
is  not  to  inform  the  omniscient  God  of  something  which 
lie  did  not  know  before  ;  but  to  bring  us  into  such  a  hum- 
ble, dependent,  believing,  and  thankful  frame  of  mind,  as 
to  fit  us  to  receive  the  divine  blessings,  and  improve  them 
aright.  Further,  it  is  true,  that  God's  purposes  are  fixed, 
and  our  prayers  cannot  alter  them ;  but  at  the  same  time 
the  means  aiid  end  are  inseparably  connected  together  in 
the  divine  counsels.  God  has  determined  to  bestow  bles- 
sings upon  his  people ;  but  at  the  same  time,  he  has  equal- 
ly determined,  that  he  will  be  sought  unto,  by  prayer,  to 
bestow  these  blessings. 

Besides,  the  objector  has  the  whole  word  of  God  against 
him.  And  not  only  this,  t;ut  the  dictates  of  reason,  and 
the  feelings  of  mankind,  ex[)ressed  by  the  voice  of  all  a- 
ges  and  nations,  are  against  him.  And  his  own  practice 
would  soon  contradict  his  present  sentiments,  if  he  was 
With  Paul  brought  to  see  himself.  Soon  would  it  be 
said  of  him,  as  of  Paul,  "  Behold  he  prayeth." 

Of  the  great  e^cof^  of  prayer,  we  have  several  instan- 
ces in  the  Scriptures.  Jacob  wrestled  with  the  angel  of 
the  covenant,  and  by  his  importunity  prevailed  to  obtain 
a  blessing.  Moses  stood  in  the  breach  between  an  of- 
fended God,  and  a  guilty  people,  and  by  his  prayers  pre- 
vailed to  avert  deserved  and  threatened  destruction. 
Elijah  prayed,  and  the  judgments  of  dearth  and  famine 
followed  in  answer.     He  prayed  again,  and  the  heavens 


PRAYER.  J2,; 

gave  their  rain,  and  the  earth  brought  fortli  its  increase. 
7'he  disciples  vvere  with  one  accord,  in  one  place,  on  the 
day  of  Pentecost,  doubtless  praying,  and  suddenly  the 
Holy  Ghost  was  poured  upon  them,  and  their  word 
Wcis  attended  with  irresistible  energy,  and  vast  multitudes 
•were  added  to  the  church.  "■  Prayer  was  made  without 
ceasing  ot'the  church,  unto  God"  for  Peter,  when  in  pris- 
on ;  and  the  night  before  his  intended  execution,  the 
Lord  sent  his  angel  and  miraculously  released  him. 
'ihese  are  some  of  the  instances,  which  are  recorded  m 
Scripture,  of  the  great  efficacy  of  prayer,  to  encourage  the 
friends,  and  confound  the  enemies  of  this  duty.  And  we 
are  told,  '■'•The  efiectual  fervent  prayer  of  a  righteous  man 
availeth  much;"  Jam.  v.  16. 

In  the  conclusion  of  tliis  discourse, let  me  ask  you  my 
hearers,  do  you  pray  ?  If  you  do  not,  you  have  no  part  in 
the  blessings  of  salvation.  Every  prayerless  soul  is  a 
Christless  soul.  The  word  of  God  every  where  condemns 
you  ;  and  the  Heathen  will  rise  up  in  thejudgmentagainst 
you  ;  for  they  pray  to  their  stupid  idols,  the  only  gods  they 
know  ;  but  you  pray  not  to  the  true  God,  whose  being 
and  character  are  made  known  unto  you.  You  are  yet 
in  the  gall  of  bitteriiess,  and  the  bond  of  iniquity;  God  is 
angry  with  you  every  day  ;  and  soon  will  his  wratli  be 
poured  out  upon  you,  unless  you  repent,  and  begin,  in  ear- 
nest, by  prayer,  to  call  upon  him.  He  will  pour  out  his 
fury  upon  the  people  that  call  not  on  his  name. 

L)o  you  pray,  my  hearers  ?  But  are  your  prayers  a  life- 
less form.'*  Do  you  not  offer  up  the  desires  of  your  hearts 
unto  God  ?  Do  you  not,  when  you  approach  God, 
feel  the  absolute  need  of  a  mediator  between  you  and 
a  holy  God,  and  rely  for  the  acceptance  of  your  pe- 
tiitons  on  his  merits  alone?  Do  you  not  pray  for  such 
things  as  are  agreeble  to  the  divine  will  ?  And  do  you 
not  pray  with  reverence,  and  humility,  with  penitent,  be- 
lieving, and  thankful  hearts,  and  in  charity  with  all  men.'' 
Your  prayers  are  no  prayers  in  the  sight  of  God  ;  but  an 
abomination  to  him.  The  Lord  will  not  hear  you:  you 
are  yet  in  your  sins  and  under  his  wrath.  O  prayerless 
sinner,  awake  and  call  upon  God.  Begin  to  pray,  in  ear- 
nest, now,  while  your  prayers  may  be  heard,  and  answer- 
ed, or  you  will  pray  in  vain  when  it  is  too  late.  You  will 
hereafter,  cry  Lord,  Lord,  open  unto  us,  and  will  hear  the 


J26  SERMON    CVI. 

answer,  I  know  you  not,  depart  from  me  ye  workers  of  ini- 
quity. Or  you  will  pray  as  the  rich  man  did,  for  a  drop 
of  water  to  cool  your  tormented  tongue,  and  will  hear  the 
answer  that  there  is  an  impassible  gulf  fixed  between  you 
and  the  place  of  happiness.  Be  intreated,  my  hearerp, 
to  seek  the  Lord  now,  while  he  may  be  found,  and  to  call 
upon  him  now  while  he  is  near,  lest  the  dreadful  sentence 
be  executed  upon  you,  "  Because  I  have  called  and  ye 
refused  ;  I  have  stretched  out  my  hand,  and  no  man  re- 
garded ;  but  ye  set  at  nought  all  my  counsel,  and  would 
none  of  my  reproof:  I  also  will  laugh  at  your  calamity  ; 
I  will  mock  when  your  fear  cometh ;  when  your  fear  com- 
eth  as  desolation,  and  your  destruction  cometh  as  a  whirl- 
wind ;  when  distress  and  anguish  cometh  upon  you  :  then 
shall  they  call  upon  me,  but  I  will  not  answer  ;  they  shall 
seek  me  early,  but  they  shall  not  find  me."  May  the  Lord. 
of  his  infinite  mercy  keep  us  all  from  this  dreadful  doom. — 
Amen. 


SERMON  CVL 

THE    KINDS    AND    SEASONS  OF    PRAYER, 
EPHESIANS    VI.    18.    FIRST    CLAUSE. 

"  Praying  always  with  all  prayer.^'' 


"  Praying  always"  is  an  exhortation  frequently  given  in 
the  Scriptures.  The  import  of  this  exhortation  is,  not  that 
we  should  be  always  upon  our  knees,  formally  employed 
in  the  act  of  praying  unto  God ;  for  then  there  would  be 
no  time  for  the  performance  of  the  numerous  other  duties 
incumbent  upon  us  ;  but  that  we  should  habitually  main- 
tain a  praying  frame  of  heart,  be  frequent  and  constant  or 
liabitual  in  the  performance  of  the  duty,  have  stated  sea- 
sons daily  devoted  to  it,  and  never  neglect  it  in  the  pro- 
per seasons.  Hence  the  clause  "  praying  always"  will 
lead  us  to  consider  the  seasons  of  prayer. 


THE   KIN'DS    AND    SEASONS  OF    PRAYER.  52  f 

The  other  clause  of  the  text,  "  with  all  prayer,"  refers 
to  the  different  kinds  of  prayer  in  which  it  is  our  duty  to 
engage.  Thus  the  phrase  is  generally  understood.  Hence 
this  clause  will  lead  us  to  consider  the  several  kinds  of 
prayer.  The  object  of  the  ensuing  discourse  is  to  treat  of 
the  kinds  and  seasons  of  prayer. 

1.  The  several  kinds  of  prayer.  Prayer  may  be  divi- 
ded into  four  kinds ;  viz.  public,  family,  secret,  and  e- 
jaculatory.  The  two  former  are  social,  the  two  latterare 
personal  and  private. 

1.  Public  prayer.  This  is  that  which  is  offered  up  in 
the  pubhc  assembly,  met  for  the  worship  of  God.  PubHc 
worship  is  a  duty  frequently  enjoined  in  the  word  of  God. 
Among  other  texts,  the  following  is  very  explicit.  "  Not 
forsaking  the  assembling  of  ourselves  together,  as  the 
manner  of  some  is  ;"  Heb.  x.  25.  It  is  a  duty  which  the 
people  of  God  have  performed,  and  have  prized  in  all  a- 
ges.  And  it  is  a  duty,  to  the  right  performance  of  which, 
the  Lord  has  made  many  special  and  precious  pro- 
mises ;  such  as,  "  The  Lord  loveth  the  gates  of  Zion  more 
than  all  the  dwellings  of  Jacob ;"  Ps.  i.xxxvii.  2.  And 
"  Where  two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst,  of  them;"  Mat.  xviii.  20.  Pray- 
er is  a  part,  and  an  important  part  of  public  worship,  as 
we  abundantly  learn  from  the  Scriptures.  And  although 
it  is  not  the  duty  of  all  to  lead  in  the  public  prayers  of  the 
congregation  ;  yet  it  is  their  duty  to  attend  upon  them, 
and  unite  in  spirit  with  those  who  may  lead  in  them. 

2.  Family  prayer.  That  this  is  a  duty  may  be  proved  from 
its  reasonableness  and  advantages  ;  and  from  the  exam- 
ples, precepts,  and  imprecations  of  Scripture. 

L  The  duty  of  family  prayer  may  be  proved  from  its 
reasonableness.  Man  is  a  social  creature,  and  it  is  there- 
fore a  dictate  of  natural  religion  that  he  should  engage  in 
social  worship,  and  therefore  in  social  prayer,  which  is  a 
part  of  worship.  And  if  it  is  agreeable  to  his  nature,  that; 
he  should  engage  in  social  prayer,  and  therefore  a  duty,  it 
must  be  his  duty  to  engage  in  family  prayer ;  for  in  the 
family  he  has  the  best  opportunity  to  engage  in  social 
prayer,  and  here  the  social  feelings  are  naturally  the 
strongest.  Besides  if  it  be  our  duty,  as  must  be  admitted 
by  all,  to  acknowledge  our  dependence  on  God,  to  im- 
plore his  blessing,  and  to  thank  him,  in  every  capacity  or 


528  SERMOM  CVI. 

state  in  which  we  are  dependent,  need  his  blessing,  and 
receive  it,  then  is  family  prajer  highly  reasonable,  and  ob- 
h'gatory  upon  us.  For  as  families,  we  derive  our  exis- 
tence from  God  ;  as  families,  we  are  as  much  dependent 
on  him  as  individuals  ;  as  families  we  need  his  blessing 
and  cannot  prosper  without  it;  and  as  families  we  are 
made  the  subjects  of  many  favours,  which  deserve  family 
thanksgivings.  And  to  neglect  family  prayer  is  a  practi- 
cal denial  that  God  has  anything  to  do  with  us,  or  de- 
serves anything  from  us  as  families.  It  is  a  practical  de- 
nial that  as  families  we  are  dependent  on  him,  need  his 
blessing,  or  have  received  any  favours  at  his  hands,  worthy 
our  gratitude.  And  most  assuredly  the  Heathen  will  rise 
up  in  judgment  against  such  ;  for  they,  guided  by  the  light 
of  nature  alone,  have  their  Penates,  or  household  gods 
which  they  worship  in  their  families. 

2.  The  ac/yrm/o^e^  of  family  prayer  prove  the  duty. — 
Families  are  radical  societies,  out  of  which  all  others, 
both  civil  and  ecclesiastical  are  formed  ;  and  as  are  the 
parts  so  will  be  the  whole.  If  then  the  prosperity,  and  e- 
ven  the  existence  of  the  church  of  God  in  the  world  be 
important,  and  if  it  be  our  duty  to  endeavonr  to  maintain 
the  existence  and  promote  the  prosperity  of  the  church 
then  is  family  prayer  important,  and  a  duty  ;  for  if  God 
be  feared,  he  will  be  lionoured  in  our  families  ;  and  if 
the  fear  of  God  were  excluded  from  families,  it  would 
be  excluded  from  the  church  too,  and  of  course  the  church 
must  cease  to  exist.  For  it  cannot  exist  without  the  fear 
of  God. 

Further  it  is  an  incontrovertible  fact  that  religion  is 
conducive  and  necessary  to  the  well-being  of  civil  society. 
Therefore  since  society  is  composed  of  families,  it  is  im- 
portant that  religion,  of  which  prayer  is  an  essential  p^irt, 
should  be  maintained  in  families.  And  if  it  were  univer- 
sally neglected  in  families,  in  vain  would  we  look  for  its 
influence  on  so(  iety. 

Further  it  is  our  duty  to  endeavour  to  '^flT'^ct  the  piety 
of  our  children  and  domestics.  God  has  committed  them 
to  our  care,  and  he  will  call  us  to  anac  cou.^  ior  our  faith- 
fulness in  training  them  up  for  his  service.  He  has  com- 
manded us,  "  Train  up  a  child  in  the  way  he  should  go  ;" 
and  to  show  the  importance  of  it,  he  has  add  nl,^-  when  I.'-  is 
old.  he  will  not  depart  from  it ;"  Prov.  xxii,  6.     And   a- 


THE  KINDS  AND  SEASONS  OP  PRAYER.        529 

gain  be  has  commanded  ;  "  Ye  fathers,  provoke  not  your 
children  to  wrath  :  but  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord  ;"  Eph.  vi.  4.  He  commended 
Abraham  for  his  attention  to  the  rebgious  education  of  his^ 
children,  saying,  "  I  know  him,  that  he  will  command  his 
children  and  his  household  after  him,and  they  shall  keep  the 
way  of  the  Lord  ;"  Gen.  xviii.  19.  And  he  reproved  Eli, 
and  entailed  a  lasting  curse  upon  his  family,  for  neglec- 
ting this  duty.  Hence  it  is  evident  that  our  duty  to  our 
God  requires  that  we  should  labour  to  effect  the  piety  of 
our  children  and  domestics  ;  and  if  it  be  advantageous  to 
ourselves  to  perform  our  duty,  and  secure  the  approbatiou 
of  our  God,  then  it  is  important  that  we  should  bring  up 
those  under  our  care  in  the  nurture  and  admonition  of  the 
Lord. 

The  advantages  of  piety  in  our  children  aud  domestics, 
both  to  church  and  state,  also  teach  that  it  is  our  duty  to 
use  the  means  calculated  to  secure  this  end.  And  further 
the  advantages  of  piety  to  our  children  and  domestics 
themselves,  and  its  necessity  to  their  everlasting  happi- 
ness, teach  us  that  it  is  our  duty  to  use  our  endeavours  that 
they  may  possess  it.  If  they  have  true  religion,  they  will 
be  forever  happy;  and  if  they  fail  of  true  religion,  they 
will  be  forever  miserable.  From  all  these  considerations 
we  conclude,it  is  very  important,  that  those  under  our  care 
should  have  true  religion,and  that  we  ought  anxiously  to  us^ 
the  means  which  are  calculated  to  effect  this  desirable  end. 
Our  own  interest,  the  interests  of  the  church,  and  of  civil 
society,  and  the  eternal  interests  of  those  under  our  care, 
all  demand  it.  And  if  the  piety  of  our  families,  be  soimpor- 
tant,  family  prayer  must  also  be  ira[)ortant,  and  an  indis- 
pensable duty  :  for  family  prayer  is  an  important  means 
of  grace.  Precept  without  example  will  have  but  little 
efTect.  If  we  tell  those  under  our  care,  it  is  their  duty  to 
pray,  and  seek  the  salvation  of  their  souls,  if  they  never 
see  us  pray,  or  hear  us  pray  for  them,  they  will  not  be  like- 
ly to  feel  our  advice  to  be  important,  or  to  follow  it.  And 
therefore  without  family  prayer  we  can  have  but  little  rea- 
son to  hope  our  children  and  domestics  will  be  pious.  And 
further,  facts  teach  the  advantages  of  the  habitual  per- 
formance of  this  duty.  Facts  prove  that  the  church  is 
chiefly  replenished  from  such  families  ;  that  in  general 
those  who  are  educated  in  sucli,  families  make  the  most 

VOL.  IK  67 


530  SERMON    CVI. 

orderly,  and  useful  members  of  society  ;  and  that  they* 
who  become  hopefully  pious,  are  generally  the  children 
of  such  families.  Hence  we  infer  the  duty.  If  the  advan- 
tages of  family  religion  are  so  great,  its  performance  must 
be  duty. 

3.  1  his  duty  may  be  argued  from  the  examples  of  some 
of  the  Scripture  5mrt^5.  Of  Abraham  the  Lord  testified, 
"  1  know  him,  that  he  will  command  his  children  and  his 
household  after  him,  and  they  shall  keep  the  way  of 
the  Lord  :"  Gen.  xviii.  19.  Abraham,  Isaac,  and  Jacob, 
in  their  sojournings,  where  they  pitched  their  tents,  built 
altars  to  the  Lord,  at  which  they  worshipped  God  with 
their  families.  Job  ^  rose  up  early  in  the  morning,  and 
offered  burnt-offerings  according  to  the  number  of  his 
children.  "  Thus  did  Job  continually  ;"  Job.  i,  5.  Josh- 
ua resolved  "  As  for  me  and  my  house,  we  will  serve  the 
Lord;"  Josh.  xxiv.  15.  David  after  spending  the  day,  in 
bringing  the  ark  to  its  place,  "  returned  to  bless  his  house- 
hold ;"  2.  Sam.  vi.  20.  Daniel  at  the  risk  of  his  hfe, 
"  Went  into  his  house,  and  kneeled  upon  his  knees  three 
times  a  day,  and  prayed  and  gave  thanks  before  his  God, 
as  he  did  aforetime;"  Dan.  vi.  10.  Paul  thrice  mentions 
a  church  in  a  private  house.  And  of  Cornelius,  it  is 
said,  he  "  feared  God  with  all  his  house,  and  prayed  to 
God  always  ;"  Acts  x.  2.  It  is  probable  that  all  these 
instances  relate  to  family  worship.  And  that  some  of  them 
do,  there  can  scarcely  be  a  doubt.  These  examples  are 
left  on  record  for  our  imitation,  and  they  teach  us  the 
duty.  For  we  are  exhorted,  "  Be  followers  of  them  who 
through  faith  and  patience  inherit  the  promises;"  Heb. 
vi.  12.  In  addition  to  the  foregoing  examples  we  may 
mention  that  of  the  Lord  Jesus  Christ,  whose  example,  as 
far  as  it  can  be  imitated  by  us,  it  is  our  duty  to  follow. — 
We  frequently  find  him  praying  with  his  family,  the  apos- 
tles. And  we  may  add  further  under  this  argument 
drnwn  from  example,  that  the  most  pious  persons  in  ev- 
ery age  havofelt  themselves  bound  to  perform  this  duty 
and  liave  accordingly  performed  it  with  delight. 

4.  This  duty  may  also  be  argued  from  some  few  Scrip- 
ture ^jrecep/*.  Peter  exhorted  husbaiids  to  dwell  with  their 
wivcHrcrording  to  knowledge,  that  their  prayers  might 
not  he  h;:idered  ;  I.  Pet.  iii.  7;  which  clearly  implies 
that  they  are  to  pray  together.  Paul  having  exhort- 
ed the  Colossians   to   a  number  of    relative  duties  in 


THE    KINDS    AND   SEASONS    OF    PRAYER.  531 

famlies,  subjoined,  "  Continue  in  prayer,  and  watch 
in  the  same  with  thanksgiving;"  Col.  iv.  2.  Tliis  text 
iVom  its  connexion  appears  to  be  addressed  to  famihes. 
And  the  same  apostle  said,  "  I  will  that  men  pray  every 
where  ;"  1  Tim.  ii.  8.  And  in  our  text  he  exhorted  men 
to  pray  with  all  prayer."  The  presumption  is  that  under 
these  comprehensive  terms,  family  prayer  is  included. 

5.  The  duty  of  family  prayer  is  further  proved  i>y  that 
dreadful  imprecation  of  the  prophet  Jeremiah.  "Pour  out 
thy  fury  upon  the  families  that  call  not  on  thy  name ;" 
Jer.  X.  2/3. 

We  proceed  to  consider  the 

3.  Kind  of  prayer,  viz.  secret^  which  should  be  perform- 
ed by  each  individual  alone.  Much  need  not  be  said  to 
prove  this  kind  of  prayer  to  be  duty.  Pious  persons  in 
all  ages  have  lived  in  the  habitual  practice  of  it.  Nu- 
merous examples  of  its  performance  are  recorded  in 
Scripture.  Our  Saviour  also  has  set  us  an  example  in 
this  respect  that  we  should  follow  in  his  steps.  We  read 
that  he  went  apart  to  a  mountain,  a  garden,  and  other 
private  places  to  pray;  and  that  he  rose  before  day,  and 
retired  in  the  night  for  this  purpose.  He  has  also  given 
us  directions  how  this  duty  should  be  performed,  which 
certainly  implies  the  duty.  "  When  thou  prayest  (said 
be)  enter  into  thy  closet ;"  that  is,  some  place  removed 
from  human  observation,  "and  when  thou  hast  shut  thy 
door,  pray  to  thy  Father  which  is  in  secret ;  and  thy  Fa- 
ther which  seeth  in  secret  shall  reward  thee  openly;" 
Mat.  vi.  6. 

4.  The  4th  kind  of  prayer  is  called  ejaculatory.  This 
also  is  personal  and  secret ;  and  it  diifers  from  secret 
prayer,  properly  so  called,  only  in  this,  that  we  retire  for 
the  latter,  and  formally  engage  in  it,  while  the  former  is 
putting  up  with  our  hearts  a  short  petition,  confession, 
or  thanksgiving,  while  engaged  in  our  ordinary  worldly 
business.     We  proceed   to  the 

II.  General  head  of  our  discourse,  viz.  to  consider  the 
proper  seasons  for  prayer,  or  how  often  we  ought  to  engage 
in  this  duty. 

As  to  the  public  prayers  of  the  congregation,  in  which 
it  is  o'.H'duty  to  unite,  we  ought  to  engage  in  them,  at  least 
every  Sabbath,  except  when  necessarily  prevented.  And 
the  christian  who  loves  prayer,  and  who  delights,  as  he 


2(33  SERMON  cvr. 

ought,  to  engage  in  this  duty  with  the  people  ofGod,  will 
clieerfully  embrace  other  opportunities,  besides  the  Sab- 
bath, to  unite  in  public  and  social  prayer.  The  apostles 
and  primitive  christians  did  not  confine  their  social  wor- 
Gliip  to  the  Sabbath,  but  they  frequently  engaged  in  this 
business  on  other  days  of  the  week.  These  extra  meet- 
ings for  social  prayer  have  ever  been  precious  to  the 
people  of  God ;  and  they  have  been  signally  attended 
with  the  divine  blessing.  And  the  blessing  with  which 
Cod  has  attended  them,  teaches  us  that  it  is  not  only  a 
duty,  but  a  privilege,  frequently  to  unite  in  social  prayer, 
on  other  days  besides  the  Sabbath. 

As  to  the  seasons  of  family  and  secret  prayer,  it  is  a- 
bundantly  evident  from  Scripture,  we  should  be  frequent 
and  habitual  in  the  performance  of  these  duties.  This 
we  are  taught  by  the  exhortations  to  pray  always^  to  con- 
tinue in  prayer,  and  to  continue  instant  in  prayer.  And 
the  Scriptures  also  teach,  that  we  should  perform  these 
duties  dailru  and  not  only  daily,  but  at  least  morning  and 
evening.  The  Psalmist  said,  "  Every  day  will  I  bless 
thee ;"  Ps.  cxlv.  2.  '"  Unto  thee  will  I  pray.  My  voice 
shalt  thoa  hear  in  the  mornings  O  Lord  ;  in  the  morning 
■will  1  direct  my  prayer  unto  thee,  and  will  look  up  ;"  Ps. 
V.  2.  3.  "  It  is  a  good  thing  to  give  thanks  unto  the  Lord 
— To  show  forth  thy  loving-kindness  in  the  morning.,  and 
thy  faithfulness  every  night ;''"'  Ps.  xcii.  1,  2.  Yea  the 
Psalmist  was  still  more  frequent  in  his  devotions.  For 
"vve  hear  him  saying  ;  '•''Evening  and  morning.,  and  at  noon 
will  I  pray  ;"  Ps.  lv.  17.  Daniel  prayed  in  his  house 
three  times  a  day.  The  daily  sacrifices  under  the  law 
afford  us  some  light  on  this  subject.  They  were  of- 
fered morning  and  evening.  From  all  this  evidence 
vcidy  be  inferred,  that  family  and  secret  prayer  ought 
each  to  be  performed  at  least  twice  in  each  day,  that  is, 
morning  and  evening.  And  reason  seems  lo  point  us 
to  prayer,  at  least  morning  and  evening.  It  is  reason- 
a!)le  that  we  should  begin  the  day  with  God,  thank  him 
for  the  preservation  and  mercies  of  the  night,  and  ask 
his  presence  and  blessing  through  the  day.  And  it  is  e- 
qually  reasonable  that  we  should  end  the  day  with  him, 
and  commit  ourselves  to  his  care  through  the  night.  The 
division  of  time  into  day  and  night  seems  to  point  us  to 
the  duty  of  prayer,  morning  and  evening. 


THE   KINDS    AND    SEASONS    OF    PKAVEK.  53'.i 

For  eJRCulatory  prayer,  there  are  no  stated  seasons. 
Frequently  through  the  day,  when  in  company,  or  when 
engaged  in  our  ordinar>  business,  we  may  Hft  up  our 
hearts  to  God.  This  kind  of  prayer,  says  one,  enters 
heaven  sooner  than  any  other.  It  is  divested  of  that  for- 
mahty  which  is  apt  to  be  attached  to  our  other  prayers, 
and  flows  warm  from  the  heart. 

In  the  apphcation  of  this  subject,  we  may  reflect  what 
a  blessing  is  it,  that  we  may  pray  in  hope  of  accept- 
ance !  If  we  had  our  deserts,  we  should  be  shut  out  from 
the  presence  of  God,  and  he  would  refuse  to  hear  us. 
But  instead  of  this  he  has  erected  a  throne  of  grace,  and 
invites  us  to  come  boldly  to  it,  that  we  may  obtain  mercy 
and  find  grace  to  help  in  time  of  need.  We  ought  with 
thankfulness  to  embrace  the  permission.  We  ought  nev- 
er to  feel  prayer  to  be  a  task.  We  ought  to  esteem  it  a 
high  privilege,  and  embrace  it  as  such  with  deliglit. 

But  alas !  how  many  are  there  w  ho  if  they  do  pray,  per- 
form it  as  a  necessary  task,  to  which  they  are  driven  by 
conscience!  They  perform  it,  in  a  heartless  manner; 
and  they  are  glad  when  they  have  finished  it.  Such  can- 
not have  the  temper  of  God's  children.  For  thei/  habitu- 
ally dehght  in  this  duty ;  and  whenever  they  feel  a  back- 
wardness or  coldness  in  the  performance  of  it,  they  mourn. 
With  David,  they  can  say,  "  It  is  a  good  thing  to  give 
thanks  unto  the  Lord  ;  to  show  forth  thy  loving-kindness 
in  the  morning,  and  thy  faithfulness  every  night ;"  Ps. 
xcii.  1,  2. 

But  alas  !  again,  how  many  are  there  who  neglect  the 
duty  of  prayer  altogether  !  They  lie  down  and  rise  up, 
and  spend  day  after  day,  without  praying  to  the  great 
God,  who  has  commanded  them  to  pray  to  him,  on  whom 
they  are  continually  dependent,  from  whom  they  receive 
all  their  blessings,  and  at  whose  disposal  they  entirely 
are.  That  there  should  be  such  persons  in  our  world, 
possessed  of  reason,  is  astoiiishing,  and  shows  the  exceed- 
ing depravity  of  fallen  mam  All  such  persons  must  un- 
doubtedly be  in  the  road  to  destruction.  Prayerless  per- 
sons are  surely  graceless  persons.  And  they  who  will 
not  call  upon  God  now,  but  continue  to  neglect  prayer^ 
will  ere  long  call  and  will  not  be  heard.  Let  prayerless 
persons  take  warning. 

It  is  the  duty  of  every  person,  ofevery  age  and  every 


,'334  SERMON    CVT. 

coiulition,  to  pray  in  secret ;  and  although  they  may  ex- 
terfially  join  in  the  public  prayers  of  God's  house,  or  in 
the  prayers  which  may  be  offered  in  the  families,  in  which 
they  reside ;  and  although  ttiey  may  even  lead  in  public 
or  family  prayer,  yet  if  they  habitually  neglect  secret 
prayer,  they  must  be  strangers  to  the  grace  of  God. 

Are  there  any  present  who  neglect  secret  prayer  ? 
Whatever  your  profession  may  be,  you  have  no  Scrip- 
tural evidence  that  you  are  christians.  You  cannot  be 
christians,  and  live  in  the  habitual  neglect  of  this  du- 
ty. You  can  have  no  title  to  heaven;  but  must  yet  be 
in  the  gall  of  bitterness  and  the  bond  of  iniquity.  A- 
wake  to  a  sense  of  your  condition  ;  and  this  day  go  by 
yourselves,  and  begin  to  pray  unto  the  Lord,  and  cry  to 
him  to  have  mercy  upon  you.  And  let  no  day  pass  with- 
out being  in  your  closet,  and  on  your  knees  before  God. 

Are  there  here  any  heads  of  families  who  neglect  family 
prayer  ?  You  have  heard  that  this  is  a  duty.  What  ex- 
cuse can  you  offer  to  justify  the  neglect  of  this  duty.'* 
Will  you  say,  1  am  not  a  professor  of  religion  ?  But  the 
neglect  of  one  duty  will  not  excuse  for  the  neglect  of  an- 
other. Because  you  are  not  a  professor  of  religion,  has 
God  no  riglit  to  you,  or  your  family  ?  Are  you  under  no 
obligations  to  worship  him  ?  Has  he  no  right  to  your  ser- 
vice ?  And  are  you  in  no  danger  of  his  wrath,  if  you  neg- 
lect his  service  ?     How  monstrously  absurd  ! 

But  will  you  object  again,  I  cannot  find  time  ?  Are  you 
not  a  candidate  for  eternity  ?  And  if  so,  what  is  the  great 
and  most  important  business  of  time  ?  Is  it  not  to  pre- 
pare for  eternity  ?  And  is  not  the  care  of  your  soul,  and 
of  the  souls  of  your  family,  of  more  importance  to  you  and 
them,  than  any  thing  else  ?  Nothing  can  have  such  a 
claim  upon  your  time  as  religion.  If  therefore  you  are  en- 
gaged in  a  business  which  forbids  you  to  pray  in  your 
family,  you  ought  without  hesitation  instantly  to  relin- 
quish it.  "  For  what  is  a  man  profited,  if  he  shall  gain 
the  whole  world,  and  lose  his  own  soul  ?  or  what  shall 
a  man  give  in  exchange  for  his  soul  ?"  Mat  xvi.  26. 

Will  you  say  again,  I  know  not  how  to  pray?  If  you 
■were  impressed  with  a  sense  of  your  necessities  as  you 
ought  to  be,  you  would  soon  have  enough  to  say.  The 
beggar  at  your  door  knows  how  to  let  his  wants  be  known, 
and  to  prefer  his  request  for  relief.     If  nothing  more  and 


THE    KINDS    AN©    SEASONS    OF    PRAYER.  535* 

■worse,  pride,  which  is  very  criminal,  lies  at  the  foundation 
of  this  objection. 

Do  you  say  again,  I  have  so  long  neglected  it  that  I  am 
ashamed  to  begin  ?  You  ought  to  be  ashamed  that  you 
have  so  long  neglected  it  ;  but  you  ought  not  to  be  a- 
shamed  to  correct,  what  you  have  reason  to  be  asham- 
ed  of 

Do  you  object  again,  my  family  will  not  join  with  me  ? 
But  are  you  not,  or  ought  you  not  to  be  the  master  of 
your  own  house  ?  And  have  you  fairly  made  the  experi- 
ment whether  your  family  will  submit  to  such  a  regula- 
tion ?  And  should  they  oppose,  whom  are  you  to  obey, 
them  or  God  ? 

There  is  in  fact,  my  hearers,  no  excuse  that  will  stand 
the  test  of  reason,  and  much  less  of  the  bar  of  God,  where 
you  will  shortly  have  to  answer  for  your  neglect  of  duty. 
If  you  felt  as  you  ought  to  feel,  these  objections  would  ap- 
pear trifling. 

Are  there  here  any  heads  of  families  who  profess  reli- 
gion, and  yet  neglect  family  prayer  ?  Such  act  entirely 
inconsistent  with  their  profession.  \i  your  neglect  be 
known  to  the  world,  you  are  a  great  stumbling-block  to 
those  that  are  without ;  and  the  authority  of  the  church 
can  be  discharged  from  criminality  in  retaining  you  in  the 
communion,  only  on  the  principle,  that  they  are  ignorant 
of  your  criminal  neglect.  But  God  knows  it  and  he  will 
soon  reckon  with  you. 

Every  head  of  a  family,  whether  he  professes  religion 
or  not,  who  neglects  the  duty  of  family  prayer  is  called 
upon  seriously  to  consider  this  subject,  and  no  longer  to 
continue  in  tliis  neglect.  You  are  practically  denying 
the  dependence  of  your  family  on  God,  and  that  as  a  1am- 
ily  you  need  any  favours,  or  have  received  any,  worthy  of 
your  gratitude.  Consider  all  the  reasons  which  have 
been  oflered  to  establish  this  duty,  and  especially  con- 
sider your  great  responsibility,  in  having  the  interests  of 
the  immortal  souls  of  your  children  and  domestics  com- 
mitted to  your  care.  Do  you  love  your  children  ?  and 
can  you  bear  the  thought  that  they  should  be  lostt!irou2:h 
your  neglect.'^  The  guilt  of  that  parent,  in  whose  skirt'^ 
the  blood  of  the  souls  of  his  children  shall  be  found,  in 
the  great  day  of  account,  must  be  great,  and  his  doom 
dreadful  indeed  !     And  there  is  very  great  reason  fo  frtu' 


536  aERMON   €VII. 

that  the  children  of  prayerless  families  will  be  lost.  For 
God  will  pour  out  his  fury  upon  the  families  that  call  not 
on  his  name.  How  will  you  bear  to  meet  your  children 
at  the  bar  of  God,  and  hear  them  tell  you,  heaping  curses 
upon  your  heads,  that  it  was  through  your  neglect,  they 
lost  their  souls  ?  How  will  you  bear  to  spend  an  eterni- 
ty with  them  in  misery,  under  such  reflections  and  impre- 
cations ?  Heads. of  families,  in  whose  houses  there  is  no 
domestic  altar,  and  who  never  collect  your  children  a- 
round  you,  and  pray  to  God  with  them  and  for  them,  go 
and  seriously  reflect  upon  this  subject. 


SERMON  CVII. 

THE    lord's    prayer. 
MATTHEW    VI.    9 13. 

'-'•After  this  manner  therefore^ pray  ye:  Our  Father  which 
art  in  heaven^  hallowed  be  thy  name.  Thy  kingdom  come. 
Thy  icill  be  done  on  earthy  as  it  is  in  heaven.  Give  us  this 
day  our  daily  bread.  And  forgive  us  our  debts.,  as  we  for- 
give our  debtors.  And  lead  us  not  into  temptation,  but  de- 
liver us  from  evil :  For  thine  is  the  kingdom,  and  the  pow- 
er, and  the  glory,  for  ever. — AmenP 


"We  know  not,  what  we  should  pray  for  as  we  ought ;" 
Rom.  viii.  26.  We  need  therefore  to  ask  of  Christ,  as  one 
of  his  disciples  did,  "Lord,  teach  us  to  pray;"  Luk.  xi. 
1.  We  need  direction  from  above  ;  and  the  Lord  has 
been  graciously  pleased  to  give  us  the  needed  direction, 
to  which  it  becometh   us  diligently  to  attend. 

The  rule  of  direction  we  have  pointed  out  in  our  Cate- 
chism in  the  answer  to  the  90th  question  : 

'•'WJiat  rule  hath  God  given  us  for  our  direction  in  prayer? 

The  whole  word  of  God  is  of  use  to  direct  us  in  prayer ; 
hut  the  special  rule  of  direction  is  that  form  of  prayer,  which 
Chrifff  ta^'i^hf  his  disciples^  commonly  called  the  LorcPs  prayerJ'^ 


THE  lord's  prayer.  537 

The  word  of  God  generally  is  of  use  to  direct  us  in 
prayer.  It  teaches  us  our  necessities  and  duty,  and  what 
things  are  agreeahle  to  the  will  of  God,  for  which  we  may 
pray.  It  teaches  us,  for  our  encouragement,  the  character 
of  God,  as  a  sin-pardoning,  and  a  prayer-hearing  God, 
ready  to  bestow  upon  those  who  ask  him,  the  blessings 
they  need.  It  contains  also,  for  our  encouragement,  ma- 
iiv  precious  promises  which  we  may  plead  in  prayer,  and 
examples  of  answers  to  prayer.  And  it  furnishes  us  with 
many  petitions,  used  by  others  in  situations  similar  to  our 
own,  which  we  may  use  and  make  our  own.  An  acquaint- 
ance with  the  word  of  God,  will  therefore  be  found  of 
great  use,  to  direct  and  assist  us  in  prayer  ;  and  it  be- 
comes us  to  study  it,  that  we  may  know  for  what,  and 
how  to  pray. 

But  while  the  word  of  God  generally  is  of  use  to  direct 
us  in  prayer,  we  have  a  special  rule  of  direction  in  that 
form  of  prayer,  which  Christ  taught  his  disciples,  com- 
monly called  the  Lord's  prayer.  This  undoubtedly  may 
be  used  as  a  prayer.  But  that  it  was  intended  to  be  a 
directory  by  which  to  frame  our  prayers,  rather  than  a 
form,  to  the  express  words  of  which,  we  are  obliged  to 
be  confined,  appears  from  several  considerations. 

1.  From  the  manner  in  which  it  is  introduced  in  our 
text  ;  "  After  this  manner,  therefore  pray  ye,"  which 
seems  clearly  to  be  an  intimation,  that  it  was  intended  to 
be,  rather  a  directory,  after  the  wiawwcr  of  which  prayers 
were  to  be  framed,  than  a  form  of  words  to  be  used  with- 
out variation. 

It  is  true  that  Luke  introduces  this  prayer  in  different 
words.  "  When  ye  pray  say,  "  Our  Father,  &c, ;"  Luk. 
xi.  2.  But  as  Matthew  has  given  this  prayer  much  more 
fully  than  Luke,  we  have  reason  to  believe,  that,  "  When 
ye  pray,  say,"  in  Luke,  means  the  same,  as  "  After  this 
manner  pray  ye,"  in  Matthew. 

2.  If  this  prayer  was  intended  to  be,  not  a  directory, 
but  a  precise  form,  we  should  have  had  it  in  the  same 
words  in  both  Matthew  and  Luke.  These  two  are  the 
only  evangelists  who  have  recorded  this  prayer ;  and  the 
time  when  it  was  spoken,  as  recorded  by  Luke,  was  evi- 
dently diiFerent  from  the  time  when  it  was  spoken  as  re- 
corded by  Matthew.  If  therefore  our  Lord  had  intended 
that  it  should  be  used  as  a  form  instead  of  a  directory,  it 

VOL.  ij.  68 


538  SERMON    GVII. 

is  reasonable  to  suppose,  that  when  he  spake  it  the  sec- 
ond time,  he  would  have  used  precisely  the  same  words, 
as  he  did  the  first  time  ;  but  this  is  not  the  case.  In 
some  petitions,  different  words  are  used,  though  the  sense 
is  retained  ;  and  a  part  is  entirely  omitted.  In  Matthew 
the  fourth  petition  is,  "Give  us  this  day  our  daily  bread  ;" 
in  Luke  it  is,  "  Give  us  day  by  day  our  daily  bread."  In 
Matthew  the  fifth  petition  is,  "  Forgive  us  our  debts,  as 
we  forgive  our  debtors  ;"  in  Luke  it  is,  "  Forgive  us  our 
sins  ;  ibr  we  also  forgive  every  one  that  is  indebted  to 
us."  And  the  last  sentence,  according  to  Matthew ;  "For 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  for- 
ever. Amen,"  is  entirely  omitted  by  Luke.  From  this 
variation  we  infer,  that  the  Lord's  prayer  was  not  intend- 
ed to  be  used  as  a  precise  form,  but  principally  as  a  di- 
rectory in  prayer. 

3.  We  have  no  proof  that  the  apostles  used  this  form 
of  prayer.  For  it  is  no  where  said  in  the  New  Testa- 
ment that  they  did  :  although  we  have  several  of  their 
prayers  recorded,  and  although  they  kept  themselves 
within  the  limits  of  this  directory. 

But  while  we  believe  and  maintain  that  we  are  not 
bound  to  use  the  Lord's  prayer  as  a  form,  in  its  pre- 
cise words  ;  yet  we  allow,  that  it  is  proper  to  use  it, 
either  by  itself,  or  as  some  do,  to  begin  or  conclude 
other  prayers  with.  But  while  it  is  thus  used,  it  ought 
to  be  done  with  understanding  and  reverence  ;  and  we 
ought  carefully  to  guard  against  all  formality,  and  all 
superstitious  use  of  it,  as  though  there  was  a  merit  in 
using  it,  and  as  though  there  was  a  charm  in  the  words 
to  procure  blessings,  apart  from  the  temper  of  heart, 
with  which  the  words   are  pronounced. 

But  while  we  hold  that  we  are  not  bound  to  use  this 
prayer  as  a  form,  we  hold  it  to  be  an  important  di- 
rectory, to  which  it  becomes  us  to  take  heed  ;  and  a 
very  comprehensive  summary  of  the  matter  proper  to 
be  used  in  prayer. 

In  the  remainder  of  this  discourse,  I  will  endeavour 
to  explain  the  meaning  of  the  several  parts  of  the  Lord's 
prayer. 

It  consists  of  three  parts,  viz.  a  preface,  petitions,  and 
conclusion. 

I.  The  preface,—^'  Our  Father  which  art  in  heaven.''* 
This  preface  of  the  Lord's  prayer,  according  to  our 


THE  lord's  prayer.  539 

Catechism  "  teacheth  us  to  draw  near  to  God  with  all  holy  re- 
verence and  confidence^  as  children  to  a  father^  able  and  ready  to 
help  us^  and  that  ive  should  pray  with  and  for  others.'''' 

In  this  preface  we  are  tanglit,  that  we  ought  to  begin 
our  prayers,  with  making  mention  of  the  name  of  God,  and 
someof  his  divine  perfections  ;  that  we  ought  to  addres3 
)iini  with  reverence,  under  a  sense  of  the  infinite  distance 
that  there  is  between  us  and  him,  as  he  is  not  only  our 
Father,but  our  Father  in  heaven^  infinitely  exalted  above  us; 
and  that  we  should  approach  him  in  prayer,  in  the  way  of 
the  covenant  of  grace,  relying  upon  the  merits  of  Christ 
for  pardon  and  acceptance,  and  with  a  filial  temper;  for 
it  is  only  in  the  covenant  of  grace,  which  is  made  in  and 
through  Christ,  that  God  is  to  the  sinner  a  reconciled 
God  and  Father ;  and  it  is  certain  that  he  is  the  covenant 
God  and  Father  of  none  but  those  who  are  reconciled  un- 
to him,  and  have  a  filial  temper.  This  preface  further 
teaches  us  that  the  people  of  God  may  and  ought  to  ap- 
proach him  with  a  humble  confidence,as  children  come  to  a 
good  Father,  able  and  ready  to  help  them.  For  if  God  be 
our  Father,  it  certainly  belongs  to  his  character,  to  listen 
to  the  requests  of  his  children,  and  to  grant  them  as  far  ae 
they  are  tor  their  good. 

Further,  this  preface  teaches  us  the  duty  of  social  pray- 
er. We  are  not  only  to  pray,  each  one  by  himself  in  se- 
cret, and  say,  my  Father  ;  but  we  are  also  to  pray  to- 
gether and  say  "  our  Father." 

II.  We  proceed  to  the  second  division  of  the  Lord's 
prayer,  viz.  the  petitions.,  which  are  six. 

1.  The  first  \%  ^'' hallowed  be  thy  name.''''  In  this  petition 
*'  We  pray  that  God  would  enable  iis  and  others  to  glorify  him 
in  all  that  whereby  he  maketh  himself  known,  and  that  he  would 
dispose  of  all  things  to  his  own  glory.'''' 

By  the  name  of  God,  we  are  to  understand  himself,  as 
made  known  to  us,  in  all  the  ways  in  which  he  manifests 
his  character  :  as  by  his  names  properly  so  called,  titles, 
attributes,  ordinances,  words,  and  works.  By  hallowing 
the  name  of  God,  we  are  to  understand,  sanctifying,  honour- 
ing, or  glorifying  Go  1  himself  In  this  petition  therefore 
we  are  taught  to  pray,  that  God  may  be  glorified  in  all 
whereby  he  maketh  himself  known ;  and  as  he  maketh 
himself  known  by  all  his  works,  we  are  here  taught  to 
pray  that  he  would  dispose  of  all  things  for  the  advance- 
ment of  his  own  glory ;  and  that  he  would  by  his  grace  en,- 


54(J  SERMON  CVli. 

able  us  and  others,  willingly  and  actively  to  glorify  him ; 
arul  that  therefore  he  would  enable  us  and  others  to  hate 
and  forsake  sin,  which  robs  God  of  his  glory:  to  believe 
in,  admire,  adore,  and  love  him,  and  thus  glorify  him  in 
heart ;  to  speak  forth  his  praise,  and  thus  glorify  him 
with  the  tongue;  and  to  obey  his  commandments  and 
thus  glorify  him  in  the  conduct  of  our  lives. 

And  here  it  is  worthy  of  observation  that  this  pe- 
tition, that  God's  name  may  be  hallowed,  is  placed 
first,  which  may  teach  us,  that  the  glory  of  God  should 
be  our  first  and  chief  object,  to  which  every  other 
ought  to  be  subordinate.  And  here  we  may  further  re- 
mark ;  how  inconsistent,  and  wicked  is  the  conduct  of 
many  !  They  pretend  to  pray  to  God  ;  and  run  over  the 
Lord's  prayer,  and  using  this  petition,  pray  that  his  name 
may  be  glorified,  andyet  constanly  dishonour  him  with 
their  hearts,  their  lips,  and  their  lives;  and  while  they 
pretend  to  pray  that  he  may  be  glorified,  at  the  same  time 
do  almost  all  that  they  can  to  dishonour  him  themselves, 
and  to  lead  others  also  to  do  the  same. 

2.  The  5ccon(/ petition  is,  "  thy  kingdom  come''''  In  this  peti- 
tion, "  we  pray  that  Satan^s  kingdom  may  be  destroyed^  that  the 
kingdom  of  grace  may  be  advanced,  ourselves  and  others  brought 
into  it  and  kept  in  it,  and  that  the  kingdom  of  glory  may  be  has- 
ienedy 

By  the  kingdom  of  God  here,  for  the  coming  of  which 
we  are  to  pray,  we  are  not  to  understand  the  kingdom  of 
his  providence  ;  for  this  was  already  come  when  Christ 
spake  tliis  prayer  ;  but  his  spiritual  kingdom,  or  the  king- 
dom of  grace  and  glory,  which  our  Saviour  very  fre- 
quently called  the  kingdom  of  God,  and  the  kingdom  of 
heaven. 

The  kingdom  of  grace  has  already  come  in  part;  but 
still  it  is  proper  to  pray  that  it  may  come  more  fully  and 
gloriously.  Satan  has  usurped  a  dominion  in  this  world  ; 
hf  is  called  the  prince  of  this  world,  and  he  rnleth 
iw  the  hearts  of  the  children  of  disobedience.  The 
kf)2:(lom  of  God,  and  of  Satan,  ?^7«  directly  opposed  to 
each  other,  and  the  kingdom  of  Go^'s  grace  has  been  set 
up  in  our  world  on  purpose  to  destroy  the  kingdom  of 
Satan.  '1  hcrefore  in  praying,  "  thy  kingdom  come,"  we 
pray  that  Satan's  kingdom  may  be  destroyed,  in  our  own 
hearts,  and  the  hearts  of  others  throughout  the  world.  We 
pray  that  the  grace  of  God   may   ride,  abound,  and  in- 


THE   lord's    PRAYEfe.  511 

crease  in  our  hearts  ;  and  that  every  thing;  which  is  op i«o- 
sile  to  it,  in  our  hearts  or  hvcs,  may  be  put  down  and  taken 
away.  We  pray  also,  that  the  gospel  may  have  free  course 
where  it  is  preached  ;  that  they  who  are  out  of  the  kiitg- 
dom  of  Christ  may  be  brought  in  ;  that  all  his  peoplo  may 
be  abundantly  replenished  with  his  grace,  and  bring  forth 
holy  fruit  to  his  glory  ;  that  the  gospel  may  be  sent  \v  .ere 
it  is  i]ot ;  that  all  the  means  using  for  the  spread  ot  the 
gospel  may  be  prospered;  that  Pagan  idolatry,  Jewish  in- 
fidelity, Mahometan  delusion,  and  Popish  superstition 
may  come  to  an  end  ;  that  the  Sun  of  Righteousness  may 
arise  upon  these  benighted  p^irts  of  the  earth  with  heali.g 
in  his  wings  ;  and  that  the  glorious  millennial  period, 
when  the  kingdoms  of  this  world  shall  hecome  the  kiig- 
doms  of  our  Lord  and  of  his  Christ,  and  the  earth  shall  he 
filled  with  the  knowledge  of  the  Lord  as  the  waters  cover 
the  sea,  may  speedily  come. 

hi  this  petition  we  also  pray  that  the  kingdom  of  glory 
may  be  hastened  ;  or  that  the  day  of  the  complete  tri- 
imiph  of  Christ  over  all  his  enemies,  when  the  chun  h  sli  dl 
pass  from  its  militant  to  its  triumphant  state,  may  speedily 
come.  "  Surely  I  come  quickly,"  says  Christ.  And  every 
christian  ought  to  respond;  "Amen.  Even  so,  lome 
Lord  Jesus  ;"  Rev.  xxii.  20,  21. 

3.  The  /'/im/ petition  is,  '"  ih)/  icillbe  done  on  earth  as  it  is 
in  heaven^  In  this  petition,  "  tve  praij  that  God  by  his  grace 
ivou/d  make  us  able  and  willing  to  knoiv^  obcy^  and  submit  to 
his  will  in  all  thini{s  as  the  ani^els  do  in  heaven.'''' 

By  the  w?///  of  God  here,  we  are  to  understand,  that 
which  he  requires  of  us  to  do,  and  that  which  he  pleases 
to  do  with  us.  And  this  petition  teaches  us  to  pray,  that 
we  may  become  acquainted  with  the  will  of  Cod;  that 
knowing  his  will  we  may  have  a  desire  and  disposition  to 
do  whatsoever  he  commands,  and  strength  to  act  accor- 
ding to  the  desires  and  resolutions  of  our  hearts  ;  and  that 
we  may  without  murmuring  and  with  patience  and  resigna- 
tion bear  and  submit  to  his  will,  when  he  pleases  to  chas- 
tise us.  And  we  are  further  taught  in  this  petition  to  pray 
that  we  may  know,  obey,  and  submit  to  the  will  of  God, 
witli  the  same  temper,  and  in  like  manner,  as  saints  and 
angels  in  heaven  ;  that  is  with  the  like  humility,  cheer- 
fulness, faithfulness,  diligersce,  zeal,  sincerity,  and  con- 
stancy.    And  we  are  further  taught  to  pray,  not  only  that 


542  tiERMWiV    CVII, 

the  will  of  God,  may  thus  be  known  obeyed,  and  submit 
ted  to  by  us ;  but  also  by  the  whole  earth. 

4.  The  fourth  petition  is,"  give  us  this  day  our  daily  bread.'''' 
In  this  petition,  "  we  pray,  that  of  God's  free  gift  we  tnay  re- 
ceive a  competent  portion  of  the  good  timngs  of  this  life^  and  en- 
joy  his  blessing  with  theniy 

In  this  petition  we  are  taught,  to  acknowledge  our  con- 
stant dependence  on  God,  lor  every  temporal  comfort ; 
that  every  temporal  blessing  we  receive,  is  a  free  unmeri- 
ted gift  from  him  ;  that  we  are  to  ask,  not  for  abundance, 
but  for  a  competency,  or  for  daily  bread  ;  and  that  having 
food  and  raiment,  or  a  competency  of  temporal  blessings 
M'e  should  be  thankful  and  contented. 

5.  The  fifth  petition  is,  "  and  forgive  us  our  debts  as  we 
forgive  our  debtors.^''  In  this  petition,  "  we  pray,  that  God, 
for  Christ'' s  sake,  ivould freely  pardon  all  our  sins  which  we  are 
the  rather  encouraged  to  ask,  because  by  his  grace  we  are  enabled 
from  the  heart  to  forgive  others''' 

By  debts  in  this  petition,  we  are  to  understand  sins. — 
In  this  petition  we  acknowledge  ourselves  sinners,  deser- 
ving of  the  wrath  of  God,  and  unable  to  pay  the  dread- 
ful debt  we  owe  to  divine  justice,  and  that  therefore  we 
lie  at  mercy  and  seek  forgiveness.  And  since  it  is  abun- 
dantly evident  from  the  word  of  God  that  forgiveness  is  of- 
fered and  extended  to  the  sinner,  only  through  Christ,  in 
this  petition  we  ask,  the  forgiveness  of  our  sins  through 
the  merits  of  Christ,  and  acknowledge  the  sacrifice  which 
be  has  made  for  sin.  In  this  petition  we  are  taught  the 
importance  and  necessity  of  praying  with  a  temper  of  for- 
giveness towards  our  fellow  men,  who  may  have  injured 
or  offended  us  ;  and  we  are  taught  to  use  our  forgiveness 
of  others,  as  an  argument,  why  we  should  be  forgiven  ;  and 
to  expect  forgiveness  from  God,  only  as  we  forgive  our 
fellow  men.  This  petition  by  no  means  implies,  that 
tlierc  is  any  merit  in  forgiving  others,  entitling  us  to  for- 
giveness from  God  ;  but  only  that  we  are  hence  encoura- 
ged to  hope  that  we  have  the  disposition,  suitable  to  re- 
ceive forgiveness,  as  a  free  favour  from  the  hands  of 
God.  Neither  does  this  petition  imply  that  every  person 
who  forgives  shall  be  forgiven;  but  only  that  those 
who  forgive  from  right  motives,  may  from  hence  take 
encouragement  to  hope  that  God  will  forgive  them.— 
This  petition    further  teaches  us,  that  they  who  pray 


THE   lord's    prayer. 


to  God,  while  they  hold  anger,  malice,  and  revenge,  to- 
wards any  of  their  fellow  men,  or  refuse  to  forgire  them, 
have  no  just  ground  to  expect  that  God  will  hear  or 
forgive  them.  Tliis  is  confirmed  by  other  declarations 
of  our  Saviour.  "  If  ye  forgive  men  their  trespasses,  your 
heavenly  Father  will  also  forgive  you;  but  if  ye  forgive 
not  men  their  trespasses,  neither  will  your  Father  for- 
give your  trespasses;"  Mat.  vi.  14,  15.  And  again, 
"  When  ye  stand  praying,  forgive,  if  ye  have  ought  a- 
gainst  any  ;  that  your  Father  also  which  is  in  heaven  may 
forgive  you  your  trespasses.  But  if  ye  do  not  forgive 
neither  will  your  Father  which  is  in  heaven  forgive  your 
trespasses  ;"  Mark  xi.  25.  26.  Hence  it  is  evident  that 
if  we  do  not  pray  with  a  forgiving  temper,  we  can  have  no 
Scriptural  ground  to  hope  that  the  Lord  will  hear  or 
forgive  us.  And  every  time  we  say  the  Lord's  prayer 
with  an  unforgiving  temper,  and  holding  malice  against 
any ;  or  every  time  we  make  a  prayer  conformable  to 
the  Lord's  prayer  with  such  a  temper,  we  do  virtually 
pray  for  our  own  perdition.  And  how,  my  hearers,  can 
we  dare  to  lift  up  our  faces  to  God,  and  ask  him  to  for- 
give us,  to  speak  in  the  language  of  the  parable,  the  ten 
thousand  talents  we  owe  him,  when  we  refuse  to  forgive 
our  brother,  the  ofTences  which  he  has  committed  against 
us,  which  are  in  comparison  as  nothing  ? 

6.  The  sixth  petition  is,  '•  and  lead  us  not  into  temptation  ; 
hut  deliver  us  from  eviV  In  this  petition,  "  we  pray  that 
Godivoidd  either  keep  us  from  being  tempted  unto  sin  or  sup- 
port and  deliver  us  when  we  are  tempted.^''  # 

This  petition  supposes,  that  we  are  exposed  (o  tempta- 
tion, and  that  God  may  justly  leave  us  to  be  tempted  to 
sin.  And  it  is  true  that  we  are  in  a  world,  where  we  are 
exposed  to  many  temptations,  from  the  men  and  the  things 
of  the  world,  from  the  remaining  corruptions  of  our  own 
hearts,  and  from  Satan  the  great  adversary,  who  goeth  a- 
bout  like  a  roaring  lion,  seeking  whom  he  may  devour. 
This  petition  further  supposes,  that  we  are  afraid  of  sin. 
and  sensible  of  our  own  weakness  to  resist  temptations. 
We  therefore  pray  that  God  would  not  suffer  us  to  be 
tempted  to  sin  ;  or  that  if  he  sees  fit  to  permit  us  to  be 
tempted,  he  would  support  us  under  temptations,  keep  ub 
from  yielding  to  thcro.  and  give  us  grace  tQ  resist  and   e- 


544  SERMON  cvri. 

vercorae  them,  so  that  we  may  be  delivered  from  the  evil 
olsi/i. 

Jf/.  The  third  part  of  the  Lord's  prayer  is  the  conclusion. 
This  is  in  ihe  iollowing  words,  "/or  thine  is  the  kingdom^ 
the  power  and  glory  forever  ;  t^nien.''''  This  conclusion 
"  teacheth  us,  to  take  our  encouragement  in  prayer  from  God 
only,  and  in  our  prayers  to  praise  him,  ascribing  the  kingdom^ 
pon  er^  and  glory  to  him,  and  in  testimony  of  our  desire,  and 
assurance  to  be  heard,  tve  say,  anient 

This  conclusion  teacheth  us  to  derive  all  our  encour- 
ao^oment  in  prayer,  not  from  any  worthiness  in  ourselves, 
but  from  God  alone.  This  is  implied  in  the  word  for,  with 
which  this  conclusion  begins.  That  kingdom,  for  the 
coming  of  which  we  have  prayed,  is  the  Lord's,  and  there- 
fore we  are  encouraged  to  hope  that  he  will  set  it  up,  and 
maintain  it  in  the  world.  All  power  is  his,  and  therefore 
he  is  able  to  fulfil  all  our  petitions.  The  glory,  for  the 
manifestation  and  advancement  of  which  we  have  prayed 
is  his,  and  therefore  we  hope  that  he  will  hear  us  and 
glorify  himself  And  as  he  can  hear  all  our  requests,  for 
ourselves,  which  are  according  to  his  will,  revealed  in  his 
>vord,  consistently  with  his  own  glory  ;  and  glorify  himself 
by  granting  them,  we  iiope  that  he  will  hear  and  answer 
us.  This  conclusion  further  teaches  us,  that  it  is  our  du- 
ty, in  our  prayers,  to  mingle  praises  to  God,  and  ascribe 
to  liim  the  glory  due  to  his  name.  The  word  "  Amens^ 
with  whicli  the  Lord's  prayer  concludes,  signifies  either, 
so  be  it,  or  so  shall  it  be,  and  probably  both  ;  and  thus  ex- 
presses botii(|Our  desire,  that  what  we  have  prayed  for, 
may  take  place,  and  our  hope  and  confidence  that  it  will. 

From  what  has  been  said  we  may  now  remark,  that  none 
but  those  whose  hearts  are  renewed,  can  rightly  say  the 
Lord's  prayer,  or  make  a  prayer  which  contains  the  same 
sentiments.  Who,  but  one  who  has  a  heart  reconciled  to 
God,  can  call  him  his  Father.^  Is  it  not  mocking  God,  to 
say  •'  hallowed  be  thy  name,''  and  yet  care  nothing  for  his 
glory;  but  daily  dishonour  him,  and  profane  his  name?' 
Is  it  not  totally  inconsistent  to  pray  "  thy  kingdom  come, 
and  will  be  done  on  earth  as  it  is  in  heaven,"  when  they 
who  otfer  up  these  petitions  belong  to  another  kingdom, 
at  open  war  with  this,  and  are  totally  opposed  to  the 
kingdom  of  God,  and  neither  do,  nor  desire  to  do  his  will  ? 
[Tow  can  thD?f:  ask  arisrht  for  dailv    bread,  who  neither 


THE    LORD'S    PRAYEK.  3-15 

feeltheir  dependence  on  God,  nor  feel  thankful  for  his  mer- 
cies? Is  it  not  absurd  to  ask  the  pardon  of  sin,  and  then 
rush  immediately  into  it  ?  And  to  ask  to  be  forgiven  as 
they  tbrgive,  when  perhaps  their  hearts  are  filled  witli  en- 
mity towards  a  fellow  creature  ?  And  is  it  not  inconsis- 
tent, to  pray  to'be  kept  out  of  the  way  of  temptation,  and 
then  run  wilfully  into  it  ? 

Let  these  questions  be  duly  considered  by  those  who 
have  used  this,  or  any  other  prayer  containing  the  same 
sentiments,  in  a  careless  manner.  Let  them  carry  con- 
viction to  their  minds,  of  the  sinfulness  of  their  conduct. 
And  let  them,  not  relinquish  prayer,  but  be  careful  to 
pray  aright,  and  to  live  according  to  the  sentiments  ex- 
pressed in  their  prayers. 

I  have  now,  my  brethren,  finished  a  course  of  sermons 
on  the  leading  doctrines  and  duties  contained  in  the  word 
of  God,  and  arrariged  in  the  order  of  our  excellent  Cate- 
chism. It  has  pleased  God  to  spare  my  life  to  finish  them, 
for  which  I  desire  to  thank  him.  These  sermons  have 
been  profitable  to  myself,  and  I  hope  and  believe  that  my 
labour  has  not  been  in  vain  to  my  people  ;  but  that  under 
them  there  has  been  a  considerable  increase  of  religious 
knowledge,  and  some  fruits  of  real  holiness.  And  I 
hope  that  seed  has  been  sown  which  though  it  may  seem 
for  a  time  to  lie  buried  in  dust,  will  eventually  produce  an 
abundant  harvest.  Let  me  remind  you,  my  hearers,  that 
you  must  soon  render  an  account  to  God  for  these,  and  all 
other  sermons  which  you  have  heard.  A  number,  who 
began  these  sermons  with  us,  are  now  in  the  eternal  world. 
We  also  must  soon  be  there.  Let  us  therefore  be  diligent 
in  improving  the  means  with  which  we  are  privileged,  that 
we  may  be  enabled  to  give  an  account  of  our  steward- 
ship with  joy, — Amen  &  Amex. 


FLNIS 


DATE  DUE 

CAYLORD 

PHINTED  .N  U    S    A. 

^m^^l^mmmm^ 


t"^'  '■■•.  "<*■:«"": 


